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"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Come ye apart and rest awhile, 
To His disciples Jesus said, . 
That they always would be ready 
To receive the living, bread . 

Come apart and rest awhile, 
Jesus says to us today, 
That He may, in accents tender, 
Tell us of the living way* 

.Come into the desert with Him 
Away from earth. 1 s turmoil and sin, 
Rest, and listen to His teaching, 
Refreshed and cleansed, without, within. 

Come apart and rest awhile, 
For the day may be far spent, 
And the sunset may be closer, 
Closer, much, than we think. 

Come apart and rest, with Jesus, 
Rest, and listen to His Word], 
For so often when we're busy, 
. That gentle pleading is not heard. 

Rest, our bodies are God ! s temple, 
We must keep them in repair, 
So come apart in sweet communion, 
We will find rest and healing there, 
— Annie Baker, Maple, Ontario 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"Wherefore of these men which hare companied "with us all 
the time that the Lord Jesus went In and out among us* 
Beginning from the baptism of John, unto that same day' 
he was taken up from us, must one be ordained to be wit- 
ness with us of his resurrection*" Acts 1: 21,22 

It is generally accepted by Bible students that 
Jesus 1 ministry occupied a period of about three and 
a half years. During that time, and almost immediatly 
after his baptism, he chose twelve men whom he called 
apostles to accompany him to see the miracles which he 
did > hear his words , see his death and burial, see a&d 
be with him again forty days after his resurrection, 
eating and drinking with him, and finally accompany 
him out to the mount of Olives where they beheld him 
received up Into heaven in a cloud out of their sight* 

Perhaps no other persons on earth ever experienced 
so much In so short a time as did the twelve apostles 
of our Lord. According to the record,, their responses 
and reactions to what they saw were many and varied. 
It is repeatedly said that they were "astonished. " On 
several occasions they were "afraid of him; " then again 
they boldly confessed that he was "The Christ The Son 
of God " Sometimes they doubted^ one time Peter 
"rebuked" him* On his last journey to Jerusalem, he 
told them, at least three times along the way, he would 
be crucified and buried and "rise again the third day." 
But somehow it all seemed so unreal that when it did 
actually occur, exactly as he said it would, they appear 
to have been wholly unprepared for it, and experienced 
the most mixed emotions of bewilderment and astonishment, 
of joy, unbelief and doubt. It seemed almost impossible 
to believe what they saw. It is said that "when they 
saw him, they worshipped him: but some doubted." 

The apostles were only common Jewish men, who worked 
for a living j mostly at the business of fishing. 


They may never have seen a "miracle" performed. All 
of their occupation and out-look was with things and 
business that pertained to this world. We do not 
know whether they made annual pilgrimages to Jerusalem 
to observe the Passover and other national festivals, 
or how well acquainted they were with, the ritualistic 
religious system of the national leaders at Jerusalem. - 
They probably attended the local synagogues and were 
well acquainted with the law of Moses, and were conclen- 
tiously observing its precepts. 

They had genuinely absorbed into their lives the 
Messianic Hope of the Old Testament prophets, as may 
reasonably be assumed from the statements and confessions 
which they made when they found Jesus— or rather when 
they were found of Jesus. Andrew, Simon Peter ! s brother, 
said, "We have found the Messlas." Philip said, "We 
have found him., of whom Moses in the law, and the 
prophets, did write." Jesus said of Nathaniel, "Behold 
an Israelite indeed in whom is no guile," And Nathaniel 
said to Jesus, "Thou art the Son of God} thou art the 
king of Israel." Some years afterward, when Peter was 
shown In a vision how there was to be no distinction 
between Jews and Gentiles in receiving the gospel and 
salvation, he 'refused certain creatures that were for- 
bidden In the law of Moses for food, and said,. "Not- so, 
Lord; for I have never eaten anything that Is common 
or unclean." 

All of this seems to show that these apostles, though 
but common man of the Jews, and looked upon as inferior 
by the religious rulers and partisans at Jerusalem 
because they were "Galilaeans," were the true Israelites 
who were keeping the law of Moses and had the true 
Messianic hope. 

They were the "poor in spirit, the meek, the pure 
in heart, the merciful and peacemakers, they that hung- 
ered and thirsted after righteousness, the persecuted 
and those that mourned" whom Jesus said are "blessed." 
Only such persons with such characters could be trained 
for the enormous task that was before them. No one 
had ever done such wonderful works on earth as Jesus 


did, and yet he said to them, n He that believe th on me, 
the works that I do shall he do also ; and greater works 
than these shall he do; because I go unto W father*" 
From this we would infer that witnessing to the works 
and. resurrection of Jesus,, preaching the gospel and 
making disciples among all nations of the world was 
considered by our lord as being "greater works" than 
the miracles which he did while here on earth, We 
should observe here. that Jesus did not say, "You shall 
be greater than I," but greater works shall he do; be- 
cause I go to my Father* 

It is difficult for us to comprehend the life and 
experience of the apostles. After they had reached man- 
hood and were already established in their occupation, 
to have their business and out-look on life so complete- 
ly changed in so short a time; 'from so common and local a 
business as fishermen on the sea of Galilee, to a minis- 
try of preaching the gospel of the "kingdom of heaven" 
in all the world. Confronting and dealing with men 
and their soul problems; being molested and threatened 
and persecuted by educated religionists and experienced 
polititicns and national rulers. It is no wonder that 
the gospel reads just like It does, with all its wonders 
and superlatives, and conflicts about Jesus of Nazareth, 
the Prophet of Galilee. What an intense training those 
apostles received in only three and a half years —or 
less. No high schools or colleges, no preparation 
schools for the ministry, but the full time "In the 
field" with the Lord from heaven. 

At least two of them were with John and heard him 

say, "Behold the Lamb of God, which taketh away the sin' 

of the world;" and they probably were present the day 

before and saw the Spirit visibly lighting on him and 

heard the voice from heaven say., "This is my beloved 

Son in whom I am well pleased*" They saw him change 

water Into wine, and cure leprosy and other Incurable 

diseases instantly, He gave perfect sight to a 

; man that was forty years old and born blind. They saw 

him walk on water and rebuke the fierce storm on the 

sea and cause it to be still. They saw him cast out 

devils and heal a lunatic and domaniacs. He raised a 

(Continued on page 15) 



And those shall go away into everlasting punishment: 
but the righteous into life eternal. Matt. 2$t\\&+ 
And to you who are troubled rest with us, when the Lord 
Jesus shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them that 
knpw not God, and obey not the gospel of our Lord 
Jesus Christ: who shall be punished with everlasting 
destruction from the presence of the Lord, and the 
glory of his power. II Thes. 1:7,8,9. 

We believe that as the "word of God- teaches, Satan 
was the first to rebel against God; so he will be the 
first to be judged, for Jesus says regarding the goats 
on the left.handj "Depart from me ye cursed into ever- 
Matt. 2£:1-1. We read: (ReV. 12:7,8,9) "And there was 
war in heaven: Michael and his angels fought against 
the dragon; ana the dragon fought and his .angels, and 
prevailed mot.; neither was their place found anymore 
in heaven. And the, great dragon was cast out, that old 
serpent, called the Devil, and Satan, which deceiveth 
the whole world: he was cast out into the earth, and 
his angels were cast oat with him." Surely this takes 
place before the great judgment day] Satan has been 
already judged unworthy to be In heaven. Being limited 
to this earth he hath "great wrath because he knoweth 
he hath but a short time. 11 Rev. 12:12. 

The devil will be bound for a thousand years, then 
is loosed out of his prison, and becomes supreme com- 
manding general of the hosts of evil, and "compassed 
the camp of the saints about, and the beloved city; and 
fire came down from God out of heaven, and devoured 
them. And the Devil that deceived them was cast Into the 
lake of fire and brimstone, where the beast and false 
prophet are, and shall be tormented day and night for 
ever and ever." Rev, 20:9,10, We believe also that the 
word of God teaches Satan shall be destroyed, as ..we 
read "For asmuch then as the children are partakers of 
flesh and blood, he also himself likewise took part of ■ 


Heb. 2:lU. 

Disobedient- angels, and ungodly mankind being fol- 
lowers of the devil share the same. f ate j PUNISHED WITH 

Many indeed are the words, and terms used to des- 
cribe the state and fate of the wicked; Second death, 
destruction,, perdition, perish, lose his own soul, 
destroy both soul and body in hell, shall utterly 
perish in their own corruption, eternal judgment, eter- 
nal damnation, shall have their part In the lake which 
burnetii with fire and brimstone; which is the second 
death, God shall. take away his part out of the book of 
life, and, out of the holy city, and from the things, 
which are written in this book." 

.Me have. referred to Jesus' words; that the trees 
(people) can .be pome "" corrupt; are hewn down and cast 
Into. the fire, Malachi'U says, "that it shall leave 
neither root nor branch*" What are the flames ox the 
lake of fire? I give this, for your consideration* 
What could be more terrible than to be cast- away from . 
God, and all good?) then to be placed in company. with 
the devil- and his angels, and all the damnable "cor- 
ruption that, was In the world thru lust", and now to V 
have this all accumulate in one place? The Devil from 
the beginning, has maintained that we could partake, of " 
both good and evil; but God's power is over all. There 
being no good in HELL MlMBER 1%i0, it is not a place of 

TRucTioNi ;■.. 

Take, good heed to. the. MEASURE OF LIFE, it is God's 
rule- and way of dealing with mankind. "And he said 
unto them,, "Take heed what ye hear: with what measure 
ye mete, It shall be measured to you; and unto you 
that hear shall mere be given* For he that hath to . 
him shall be given; and he that hath not,, from him 
shall be taken even that which 'he hath." Mark 1±:2U,2£ % 

May God help .us to live in faith and trust, dose . 
to the Word. of God; That Christ may be in us the hope 
of Glory. 


Oh, shun the road that leads to death. 
Though it may seem a pleasant path, 

Though multitudes are on the way; 
Away from life and happy day. 

Though it seems easy to go down, 

Though many people at you frown; 

Though stnftfl! 'pleasures seem to charm 

Though you' may travel arm in arm* 

Oh, hark it is the way of sin; 

Mien Satan came it entered in; 
Dark is the dank corroding way, 

Where imps and devils laugh and play # 

Where man and devil tempt the Lord; 

And disobedient to his word: 
Assume the gooc to always claim, 

To mingle with their sin and shame, 

God has the right unto his own, 

•To take away wh at he h§s sown; 
Leave man corrupt, a tfithered tree, 
' To be destroyed in f irey. sea, 

Oh, turn before it is too late, 
And so escape this evil fate; 

There is a place where all is good. 
There to partake, of heavenly food. 

The' hosts of Pleaven welcome you. 

To live where all things will be new; 

The narrow road the living way, 
To travel to eternal day. 

by J. I. Cover 

Soriora, California 



This short monograph Is not a thorough expanding of 
what may well be a fruitful study for future publica- 
tions. It is presented here to begin to focus our 
attention on more consistent thinking in an area in 
which even our best thinkers are doing some very shoddy 
and unbalanced thinking. 

We are at the point now, as a churchy of supposedly 
having reached a real -understanding of the great prin- 
ciples of separation and nonconformity. We are told 
that true Biblical separation lies deeper than outward 
symbols and demonstrations. In fact, we are told it 
is something apart from that* 

This kind of reasoning makes one think of the spir- 
ited World Mar II preacher of one of the large denomina- 
tions who said that one could love his enemy and still 
shoot him, that the shooting was simply doing him sort 
of a favor in helping to defend the great principles 
of democracy. I can believe that this argument appealed 
more to the soldier who did the shooting than to the 

It is naivete of the first rank to assert that non- 
conformity or any other Biblical principle can be main- 
tained apart from sone outward expression, or that the 
type of expression does not matter* 

The writer recently engaged in conversation with an 
active Brethren layman who deplored his church's posi- 
tion on the same issue. He agreed readily with the 
writer that the debunking of symbolism as an expression 
of an inward principle is inconsistent with what fol- 
lows—that no one really ever rids himself of symbols 
in the field of religion, but rather exchanges one set 
for another. For example, the covering (veiling), they 
say , is an antiquated social custom of Paul's d$y, in- 
applicable to our times— the symbol meaningless in 
current society, BUT the wedding ring is so rich and 
meaningful, conveying all the depths of meaning of the 
marriage vow, and marriage. Likewise the wedding veil 
is so meaningful. 


The plain coat has .no value , stands for nothing, is 
not understood correctly by society and therefore is 
invalid as a device or symbol of the church's total 
belief.. . BUT the choir robes, the chorus regalia, the . 
wedding gowns, tuxedos, and the rest-^- these are all so 
rich in meaning and^aay so much to everybody. 

The plain coat, the covering, the cape are all value- 
less, BUT the pipe organs, the crosses in our churches, 
the decorative arches,. the stained glass windows, all 
these are' so rich and so meaningful I 

All of this represents unbalanced 5 immature, ridi- 
culous thinking* The fact Is, man is not constructed 
to worship without some symbolism. It becomes, then, 
a matter of WHOSE symbols shall they be? Shall they 
be Biblical symbols chosen by God himself, in keeping 
with a beautiful demonstration of divine principles, 
OH shall elegant esthetic symbols chosen by 

The Pharisees were scored for following the tradi- 
tions of men. Modern society f ollows very, closely 
the tradition of men. One of the famous radio commen- 
tators lately said that he .is going to campaign for 
the liberation of the male neck, referring to the 
ridiculous custom of having men wear neckties to appear 
dressed. He said he would rather wear three on top of 
each other in winter than to wear one alone- in the 
warm stammer months. In spite of the many taunts level- 
led at the plain coat, society *s' symbol of the well- • 
dressed man is- by no means- immune from ridicule. 

The time is here to call the bluff on our present 
barrage of "arguments levelled at ridding the church 
of al3. " of her historic symbolism which has had such a. 
rich meaning to many segments of society. The line of 
demarcation between the stylish -people of society and 
the plain, people of . the Anabaptist other-worldly trad- 
ition has been preserved by certain outward forms, for 
by HO OTHER 'WAY would the world ever be able to inter- 
pret the general underlying quality of nonconformity 
captured in these: dictionary definitions. 

The writer was ■ a very personal friend of a most cap- 


able historian* .He told the writer personally- that... 
the plain coat WAS NOT. AN AMERICAN INNOVATION, that 
this -was worn in Europe by our forefathers. Almost &-f; 
casual reading of the writings -Menno Simons and the ■ 
early Swiss chroniclers will reveal the fact that the 
church .was against the currently, fashionable silks, 
satins, fineries, jewelry, and display and that their 
-outward appearance was marked by utter simplicity. It 
is true they were not UNDERSTOOD* That is why they 
were .-persecuted* The cry today is to be under stood and 
to adjust to modern: culture. When the church and the 
world once follow the same pathway, use the same sym- 
bols, and .seem to understand each other so well— then 
MARK. WELL-~ there is no longer a witnessl 

Our outward symbols cannot lightly be discarded with- 
out serious results It is high time that the present 
tide of the debunking of externalism of the plain var- 
iety be stopped and a tide of criticism leveled at 
worldly externalism be begun,, There is no point in 
letting a few unbalanced thinkers mislead a whole den- 
omination Q — Adapted from Sword & Trumpet, .1959 


- In an exchange we. read of a Christian lady who had 
formerly been a Christian Scientist. She says as a 
Scientist she had developed what she now recognizes as 
a "Satanic sweetness «"■ She refers of course to that 
very suave, broad-minded^ tolerant .graciousness which 
is sometimes made a. substitute for the genuine fruit . 
of the Spirit In a true Christian life. Good people 
should be nice but not all nice people are good. Satan 
is a past master in the development of "lovely person- 
alities," He likes to demonstrate that Christianity 
has no corner an kindliness. Sometimes the very lack 
of : conviction which unbelievers have helps them to keep 
unruffled in any and every situation. They eouldn*t 
possibly get to warm arguing for something because they 
have nothing to argue for 

This is no justification of orthodox bad temper, but 
a warning to be., on guard against thinking that any kind 
of gentility flows from the heart of Christ. Antichrist 
also uses pood manners as a most effective technique, — PpI 



Television is doing something to us. That some- 
thing is very, disastrous and might easily be fatal. 
Something like 100 television stations now belt the 
nation and millions of television sets are in the 
American homes. Much of the commercialization is dis- 
honest. At present, cigarette companies, breweries, 
distillers, automobile manufacturers and distributors, 
and ,soc ailed patent medicines command the advertising 
field. All empty their jazz advertising into the Ameri- 
can home relentless!;/. 

It is needless to argue that every American family 
is free to use this medium of commercialization and 
propaganda or let it alone. Few Americans will let it 
alone. Those that do will soon have family strife and 
possibly disruption of the home. The result of the 
ever-present television Is that America* s most destruc- 
tive vices are being Introduced into, and popularized 
in American life. For Instance, alcoholism has almost- 
doubled since television began to bring liquor ads 
direct to the American family. The use of cigarettes 
has doubled. 

Grime, especially robbery and crimes committed with 
the aid of fire arms, is increasing by leaps and 
bounds, thanks to the daily .and nightly education in 
gangsterism and banditry, received through television. 

Other publicity agents have assisted television in 
the havoc being wrought. At present, almost every child 
carries a gun and many of them are made to actually , : : ; 
shoot. The real heroes of America today are the shoot- 
ing men of yesterday. Quite a few school children 
might not be able to tell you who the president of the 
United States is,' but practically all could' give a 
glowing account of Lavy Crockett, The whole viewpoint 
of American life Is being modified. The things that 
adult Americans were taught to shun are now made popu- 
lar by every new program. Our- ideals and estimates 
of values have been and are being completely reconstruc- 


The American brain, or what's left of it,, is being 
thoroughly washed with television. What we conscienti- 
ously shunned a few years ago, we now embrace* What 
our fathers would have sicked the bulldog on at the 
front gate, two generations ago, now is the chief 
attraction of the drawing room. Many homes must have 
a television set for each member of the family, since 
individual tastes are not the same* The television 
"artist 11 is paid more than the president of the bank. 
We have indeed broadened or possibly thinned or' both, 
until in multitudes of instances the television is 
exercising a greater influence than the church and. 
shaping the coming generation more certainly than the 
school o 

Most of us can remember -when among sound Americans, 
the Sabbath was the "Lord's Day" and folks who deliber- 
ately "broke the Sabbath" were looked down upon in the 
community* The television has had much to do with 
adjusting the Sabbath to a very different view-point. 
During the first fifteen years of my pastorate in Los 
Angeles, the evening preaching hour in the church saw 
the building packed© The radio made itself felt. 
But the television finished the job. Today that church 
is less than one- -third filled on Sunday night. Most 
downtown churches are empty and dark* Many community 
churches have closed their doors. In the meantime the 
choice television programs occupy the church hour. 
Thousands of leading church people are now television 
"fans" and would not think of passing up their tele- 
vision programs a 

While the pastor stands before empty benches and 
pleads for the Christianity that has made and preserved 
America thus far^ the members of the church sit snugly 
In their homes watching liquor drinking scenes, beer 
and cigarette advertisements, doubtful comedy and 
crooked wrestling matches that, a few years ago, we 
would not have watched in the barn loft. We may call 
what has happened to- us "Broadening our view-point", 
but really we are being corrupted and our civilization 
muddied with the dreggs of the underworld of yesterday. 


It is a brainwashing that is leaving us dirty and fil- 
thy and stained* 

It costs ten times as much to produce television 
as it does to produce a Christian program in the chur- 
ches. Yet no basket is passed, that 'can be seen and 
recognized. Then -who supports the television? The 
answer is, the taxpayers support the television* Most 
television programs are made possible today by a govern- 
ment approved evasion of income tax* This process un- 
loads the burden of the enormous income tax from the 
shoulders of large corporatidns and places it upon the 
shoulders of the common, ordinary people, we call the 
consumers. They are really absorbers. They absorb 
everything .» They pay the income tax, including that 
which is evaded. 

Thousands of dollars are given away every week. 
People sit in front of their television enthused over 
the benevolence of the big enterprises that hand out 
his bounty with such a free hand. They do not realise 
that they are giving away their own money in prodigal 
fashion. The only thing the big corporations are doing 
is profiting in advertising their wares at public ex- 
pense* If Americans should ever awaken to what is 
being done to them, no man knows just what would happen. 

The best commentary 'I know on the actual contribution 
of television lies in the fact that programs makeing 
the best attendance record consist of buffoonery, 
clowning and slapstick* Second, most popular Is possibly 
gunplay and contributing thrills. The music most popu- 
lar by far is jazz. The theme of television might be 
proclaimed as sex. Just how we are to build and pre- 
serve a civilization on these ingredients, I do not 
know. Nor do youi — The Methodist Challenger 

Selected from Bible monitor 

Plant in us an humble mind, 
Patient, pitiful, and kindj 
Meek and lowly let us be, 
Full of goodness, full of Thee. 
— Charles Wesley 



WILLIAM EARL HITCH was born August 3> 1880, near 
Gridley, Illinois. He passed from this life to a 
better one with Christ December $ 9 I960; age BO years, 
k months and 2 days. He was united in marriage to 
Mary Ellen Bowman at Covert, Michigan, on October 26, 
1907, and" moved to Laverne, California. He and his 
family moved to Modesto in the Spring of X9Xk where 
they resided for l& . years. Last year due to failing, 
health he and his companion moved to Sonora, Calif., 
to be near their youngest daughter, , 

He accepted Christ $0 years ago, in July, 1910. 
He faithfully served as. a deacon in the church for 
k& years. 

He leaves to mourn his passing, his wife Mary of 
Sonora/ daughter Barbara Schmidt of Modesto, son 
William of Long Barn, and daughter Esther Cover of 
Sonora; also 10 grandchildren, and 7 great grandchild- 
ren; two brothers: Arthur of Ripon, California, and ' 
Harry of Elpaso, Illinois; two sisters: Eva Whetzel 
of Pekin, Illinois, and Josie Hitch of El Paso, 111. 

The funeral was conducted by the home ministry 
in the Old Brethren Church at Salida, California. 

The family 

How sweet, how heavenly, Is the sight, 
Mien those that love the Lord 

In one another 1 s peace delight, 
And thus fulfill His Word. 

When free from envj 9 scorn,, and pride. 

Our wishes all above, . 
Each can. his brother* s failures hide, 

And shoxtf a brother's love. 

— Selected 


THREE MB A HjSLF YEARS (continued from page 4) 
12 year old girl to life after she was dead, and raised 
the son of the widow of Nain. They saw him raise Laza- 
rus out of the grave after he had been dead four days* 
And they saw him appear in glory in the mount of trans- 
figuration^ and saw Moses and ELias (Elijah) alive and 
talking to Jesus. And lastly they saw him alive again 
after He had been dead and buried . 

But notwithstanding all of this demonstration of 
heavenly power and Jesus preaching that the "kingdom 
of heaven" was present with them, they could not yet 
comprehend the reality and meaning of what they heard 
and saw because they were not yet changed inwardly 
from earthly to heavenly minds; as Jesus said to Nico- 
demas, "Except a man be born again (from above) he 
can not SEE the kingdom of God» Because Jesus 1 kingdom 
is not of this world, but its goal and completion is 
in another "world to come," neither his disciples nor 
the multitudes understood the meaning of his doctrine 
or ministry. If he had advanced immediately to the 
kingship and used his heavenly powers to free them of 
the oppressive Roman yoke, he no doubt would have been 
readily accepted by all whether they understood him or 

On the day of his resurrection, he walked with two 
of his disciples on the road to Eminaus, but they did 
not know him. They were sad about his death and were 
relating' to him the things that had happened, and said,* 
"But x^e trusted that it had been he which should have 
redeemed Israel." It was "He" but the "redemption was 
not in the manner which they expected. 

All of these events seemed to take place too rapid- 
ly and were of such a nature that ordinary men could 
not comprehend itj and Jesus knew they would not under- 
stand it until they were endued with POWER FROM ON 
HIGH. Therefore before he ascended he commanded them 
to wait in Jerusalem until they were baptized with the 
3oly Ghost, and said unto them, "When the Comforter is 
come, whom I will send unto you from the Father, even 
the Spirit of truth, which proceedeth from the Father, 
he shall testify of me: and ye shall bear witness, be- 
cause ye have been with me from the beginning. — D.F.W. 

16- " ■ -t. . ; ■.-;■:- THE- PILGRIM- 

,/'..- ' ' ' PROPOSED TO THE ■ 

;.. .Nffl BAPTISTS OF- WITTGENSTEIN,.:,.. .■...'■■. - . 

Edit fir * s * JSferfc e ; —»The eight • p er s oris , led h y JO. exand er Mack , 
who . organize^ the. Brethren. Chinch in Gez-many in. 1708, were part 
of a much larger group in Germany and Switzerland at. that time 
called pietists « The Pietists, were mostly dissenters' .from the 
state churches of their time- and were persecuted by them be- 
cause of their extras-religious activities outside of the autho- 
rized forms of worship* And because they suffered persecution 
from the state .church organizations, they came to view any 
religious crganizaticn as apestacy and declared against it in 
all forms o -, : '' 

However they could not avoid '.some form of n human n "leadership 
and communal exclusiveness, and themselves became divided into - 
separate fellowships under a number of out-standing leaders • 

The movement at Schwastzenau resolved itself into two prii*— 
ci pi e c omoiuni ties, t he "Bapt 1st gr oup led by Al exand er Ma ck 
and the "Society of ..True Inspiration^" led by Eherhard Ludwig 
Gruber* One of the chief differences between then was that the 
"Inspirationists" did not regard water baptism as necessary to 
qualify believers to partake of the L"rd T s supper and Ccmimuni en, 
while, the Baptist 3 under Llack's leadership regarded it as a 
necessary requisite About five years after the .organization • 
t f - t he . Br et hr en by Mach 9 these " Gr c-und-*S ear c hing quest i ons " . 
were proposed to them by the leader Of the "Inspirationists*" ' 

•Mo at of the c opi es •. that- ; have ome t c us c ontain only thirty 
nine questions, buir the .original printing of .them in America 
by the Sower Press included all of the forty* 

-Because' this' is still- a live issue in todays so-called "non— 
d en ominat i on al " and ' " C.ommuni t y church " movement s , we' are re— ' 
publishing this work in The Pilgrim for the information, and 
edification. ox our readers* 

Because of its .length, we are .dividing "it into five instalments 
in the succeeding issues of The. Pilgrim* .. , . . v ' " 

Beloved in God, friends and fellow pilgrims: ■ -' 

There are many, who have hitherto desired to have ' 

a more direct account arid report of » yout new baptism : : 

and church, since that what has been said, or even 

written here and there on the subject, has left them : 


still in much uncertainty. In order now to obtain your 
opinion more fully and authentically, and to be relieved 
from all further doubt on this subject, we have come to 
the conclusion to propound to you the present frank, and 
simply stated questions, upon which we expect your plain 
arid candid answers as early as possible. 

(Reply.) Dear fiends. 

Since you ask in love our opinion, and since also 
the apostle Peter teaches believers, I Pet, 3:15 "to be 
ready always to give an answer to every man that asketh 
you a reason of the hope that is in you;"— we could not 
avoid giving you in love and candor, and i< assurance 
of faith, according to our simplicity, very brief ans- 
wers on those proposed questions, and to leave them to 
your examination before God. 

Query 1. Whether you do not suppose, that for more 
than one thousand years there had been no true genuine 
baptism, and consequently also no true church on -earth? 

Answer. We hole and believe, that Clod at all times 
had His church, which observed the true baptism and 
order, but which was always hidden from the unbelievers, 
and consisted often also in but few members; still the 
gates of hell could never prevail against the church of 
the Lord Jesus. lea, it is evident from history that 
God has caused His order to be revealed to unbelievers 
in all ages, as a testimony or witness. 

Query 2. Whether it be impossible for the church 
of God to exist at any time, in any manner, and even 
with but few members, without the primitive and outward 
order of baptism, as perhaps was the case with the 
Israelite church according to Josh. $t$ $ l $ which conti- 
nued a considerable time in the wilderness without cir- 

Answer. The church of Christ is in no other way 
ordered by the great master-builder Jesus Christ, but 
that It should observe His baptism and order* lea, 
Christ has ordained everything in his congregation or 
church perfectly well by apostles and teachers, and 
which is sufficiently confirmed by signs and miracles. 


It is therefore improbable, that there could ever have 
been a church or congregation of Christ without the 
baptism and order as the true founder (or author) has 

But that there should have been souls, who were 
secretly drawn to the church of Christ, we do not deny. 
However, whether they obeyed and publicly professed 
Christ, or' whether they loved the honor of the world 
more than the honor that Cometh from God only, (John 
$sbh) we will not* determine. Concerning the church of 
Israel, we clearly nee that the- children in- the- wilder- 
ness had .-to bear the .reproach of Egypt, and also the 
transgression of their fathers I But as soon as they 
were about to. enter the land of promise, and before the 
taking of the first city, Jericho, they were all to be 
circumcised. God said therefore to Joshua (eh.) 5 
"This day. have I rolled away the reproach of Egypt from 
off you*.?.. 

Then they were permitted to keep the passover, but 
not before, and this also was intended as a figure for 
us. For so long as we walk in the wilderness, in great 
disorder and uncertainty, although we have gone out al- 
ready from Egypt, and have been saved from gross sins 
by the mighty hand of God, yet we could not enter the 
house of God, nor break bread in the communion of Jesus 
and his members* For God requires of us, that we 
should be baptised, and will require It by the calls of 
Ills spirit, if men will listen to that Inward voice, 
and obey it, by denying themselves. 

Question 3. Whether the church of God here on earth 
at such time had ceased to exist altogether, when the 
primitive order of baptism was observed no longer? 

Answer. Had this primitive order of baptism ceased, 
then of course the churdh of Christ had, ceased to exist, 
and though there had been souls, who. here and there 
lamented the great apostacy, they co-old not have been , 
called a church. ■ ..«•■ 

But since we do believe, and think it may be shown 
also from ancient history, that primitve baptism, as 
ordained by Christ, never has ceased to be practiced, 


it follows as a consequence, that the (true) church 
never ceased to exist, though it should (at some per- 
iods) have consisted of but few members. 

QUESTION Um How would you undertake to reconcile 
this with the promise of Christ, Matt. 16:18, "that 
even the gates of hell should not prevail against it: 11 
and oh. 28:20, "That he will be with them (his dis- 
ciples) always, even unto the end of the world," and 
similar declarations? 

Answer. This is (already) answered, because we be- 
lieve, that the gates of hell have not prevailed against 
the church of Christ, but it has remained, and will 
remain even unto the end of the world. 

Question £., What then do you think of the tmdeniab-le 
witnesses of truth according to godliness, who have 
appeared at such times, from century to century; and 
whether simply because they were not baptised accord- 
ing to the primitive order, they were not members' of- 
Christ and his true church and congregation, united 
essentially in the spirit, simply because they were 
not baptized according to the primitive order? 

Answer. Christ says, Matt. &: "By. the fruits ye 
shall know the tree." ■*■ Now since we believe, that the' 
writing : of fine books, or even prophesying, are not 
the proper fruits of a -good christian, by which' we- 
shall know him, and on this account cannot consider 
a person as a christian* let we will judge no man, 
and since we did not know these men in their lives, 
we leave them to their God ; and all their writings 
and prophesying cannot make "us to suspect the gospel 
of "Jesus. And on account of their prophesying alone 
we cannot deem them to' be the church of Christ, if - 
they did not walk in the doctrine of Jesus, in baptism • 
and other ordinances, as he has commanded. 

— To Be Continued — 

Oh how great is thy goodness, which thou hast 
laid up for them that fear thee, which thou hast 
wrought for them that trust in thee before the 
"Sons.of men. Psalms 31:19. 




As- an excuse for the rigor of the Roman government, 
it has been argued that the Christians were not punished 
f or their worship of Christ, but for their refusal to 
sacrifice to the gods of their ancestors and their 
government j and that the crime for which they suffered 
was not in fact their religion, but their contumacy; 
and some set great -value on this argument* In our 
opinion it. amounts to nothing more than this: the 
laws of Rome punished all religious dissent with death j 
openly to oppose those laws was sedition j and thus the 
punishment was Inflicted on the sedition, not on the 
dissent* This is foolish and unworthy sophistry? and 
its utmost consequence could go no farther than to ex- 
cuse the individual 'who executed the laws, and to throw 
the whole odium upon the system, But to allow at even 
this weight Is too much 'concession; for we perceive, 
by the very different mannei* in which the law was enfor- 
ced by different emperors, that they possessed, in fact, 
an authority superior to It and power to suspend or 
revise it; ana that there was not one of whom it can 
be truly said that he was barbarous on compulsion* 
But on the other hand, If any mil persist to justify 
the personal character of certain emperors at the ex- 
pense of the .religious policy of the empire, they give 
us only additional reason to rejoice at the triumph of 
Christian principles over the inherent depravity of the 
pagan" system* 

Another and a very fruitless dispute has been raised 
respecting the general virtues or vices or f ortunes of 
those sovereigns who .are most remarkable for severity 
towards the Christians;, send while some have asserted 
that our persecutors are to be found only among the 
most odious and vicious of the emperors, and while 
others endeavor to establish a sort of temporal retri- 


bution which overtook, by violent or untimely, 
deaths, all who were hostile to our name; there 
are again other writers who have been willing to 
insinuate that the wisest and most virtuous monarchs 
were those most sensible of the necessity to repress 
the growing religiion. All these writers are almost 
equally remote from truth. The former are obliged to 
qualify the unrelenting injustice of Marcus Antoninus 
out of respect to his various virtues and his natural 
end: and the last must extenuate the outrages of Nero 
only, or Domitian, or Maximin, but of Galerius and 
the stupid barbarian Liclnius. But if the insinuation, 
were really founded in fact, the only important conclu- 
sion which could be derived from it is one which we are 
not anxious to dispute; that the noblest human wisdom 
was not exempt from shameful folly, and that the 
highest principles of justice discoverable by man per- 
mitted the perpetration of revolting enormities.. In 
the mean time, the truth appears to be nearly this: 
-that, in the x^ant of any fixed and substantial rule of 
action, the imperial character fluctuated between the 
extreme limits of depravity and (what was called) VIRTUE; 
that the motives of all our enemies (except M« Antonin- 
us and Diocletian) and of many of our protectors are 
to be sought either in accidental circumstances or In 
their- own caprices and that In both those classes we 
may number princes of the. highest moral and intellec- 
tual excellence and of the lowest imaginable turpitude. 

Without giving our universal assent to the popular 
paradox, that the effect of persecution is to nourish 
that which it seems to consume, we may admit that the 
pagan persecutions were not, perhaps, upon the whole 
unfavorable to the progress of our religion. Among 
many reasons for this opinion, there 'are three which 
appear to us important. 

1. The first of these is the nature of the persecu- 
tions themselves; which, In the first place, were 
usually of short. duration, and relieve^ by; longer 
intermissions, if not of security, at least of repose 
and hope, so that the survivors had space to refit 
their shattered vessel against the tempests which were 


still In the horizon; and which, in the next, were 
generally signalized by such extreme barbarity, and 
such obvious injustice as civil punishments, as not 
only to revolt whatever humanity might be f ound among 
the spectators , but to harden and fortify the obstinacy 
of the sufferers. 2. The noble and devoted constancy 
with which martyrdom was generally endured excited the 
admiration of the best portion of the Gentile world; 
and not their admiration only, for those who reflected 
on what they beheld were persuaded, first, of the piety 
of the sufferers, and next of their sincerity; and 
this persuasion led some among them to examine the 
foundation of those motives and principles which seemed 
to infuse an original energy Into the human soul. If 
a new crime was invented for the affliction of the 
Christians, a new virtue appeared to be sent down to 
them for their support; and it became a serious ques- 
tion, whether that virtue could otherwise have sus- 
tained them, than by the direct interference of Heaven. 
3« Several driven from their country by persecution 
carried with them into distant and barbarous exile the 
faith of the Christian, and the zeal of the missionary 
and the "martyr * And thus the victims of man ! s blind 
and insensate impiety became instruments iri the scheme 
of Providence for the advancement of his gr^at purposes 
in the propagation of faith and knowledge. 

■— Haddington ' s History of the Church. 

1 do not seek a mansion fair, 

Or splender yet untold, 

Not gates of pearl nor shining streets, 

Or harps of purest gold* 

Enough for me to hear my name 

In tender accents spoken; 

And if Christ says to me, "Well done," 

l ! ll want no other token. 

—J. G. Hootman 
Modesto, Calif. 



Tell me not, in mournful numbers, 
Life is but an empty dreamt — 

Fcr the soul is dead that slumbers, 
And" things are. not what they seem. 

Life is reali Life is earnest ( 
And the. grave is not its goal; 

Dust thou art, to dust returnest, 
Was not spoken of the soul. 

Not enjoyment, and not sorrow, 

Is our destined end or way; 
But to act, that each tomorrow 

Finds us farther than today. 

Art is long ? and Time is fleeting, 

And cur hearts, though stout and brave, 

Still, like muffled drums, are beating 
Funeral marches to the grave o 

In the world 1 s broad field of battle, 

In the bivcuac of life, 
Be not like dumb, driven cattle 1 

Be a hero in the strife! 

Trust no future, hcwe f er pleasant & 
Let the dead Past bury its dead I 

Act s — act in the living present ! 
Heart within, and God c'erheadl. 

Lives of great men all remind us 
We can make our lives sublime, 

And, departing, leave behind us 
Footprints on the sands of time. 

Footprints, that perhaps another, 
Sailing o'er life's solemn mainj 

A forlorn and shipwrecked brother, 
Seeing, shall take heart again. 

Let us then be up and doing, 

With a heart for any fate; 
Still achieving, still persuing, 

Learn to labor and to wait* 

— Henry Wadsworth Longfellow 


-Ill JOHN— 

This third epistle of John, only fourteen verses, 
which the apostle John wrote,. is "a very cordial 
letter to Gaius, commending him for his charity and 
good deeds to the brethren and strangers. 

Evidently Gaius was a very faithful brother, 
-Jodie on the other, : hand : Diotrephes^ seemed to be a 
false teacher and trouble maker in the church. 

The' apostle . also makes mention of Demetrius 
and of his goodness. 

The writings of John are very clear and to the 
point. They show a plain distinction between good 
and evil, light and darkness and whether it is of 
God or Satan. 


1. I have no greater s tha to hear that my 

walk in . 

2, Beloved not that which is 

but that which is 

3. He that dqeth . is' of God: -but he that 

doeth hath not seen God. 

, Jo s eph L# Cover 

■ Sonora, California 


VOL. 8 FEBRUARY, 1961 NO. 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


When the evening shades are falling 
As the end of life draws near. 

May we hear the angels calling 

With their voices sweet and clear* 

May the road that we are traveling 
While the sun is shinning bright, 

Lead us to the happy ending 

Where no evening fades to night. 

When life's evening shades are gathering, 

And the sun is sinking low, 
My we hear the Saviour calling . , 

When we leave our homes below,. 

When we hear him gently calling,. 

Be it morning, noon, or night, 
It will seem like twilight falling 

At the dawn of heavenly light. 

When we share our Saviour's glory 

Over on the other shore, 
We will sing redemption's story 

With our loved ones gone before. 

— Selected 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 




Roman Catholic bishops and theologians from many parts 
of the world gathered in Rome during the weekend far solemn 
rites in St. Peter 1 s that began preparations for an ecumen- 
ical council. • • One goal of the council which probably 
will be attended by observers from other denominations, is 
to lay the groundwork for eventual unification cf all 
Christians in the church of Rome a 

This is the long range goal toward which the Pope has 
been world ng by trying to improve relations with ether 
Christian groups. An unprecedented meeting next month 
between the Pope and the ing eli can archbishop of Canterbtiry 
(Church of England) fits into this atmosphere of "thaw*" 
although no startling results are expected from it« 


Pope John XXIII today received the Archbishop of Canter- 
bury in an hour long meeting-, the first in history between 
a pontiff of the Reman Catholic church and a primate of the 
Church of England* » • A statement issued on behalf cf the 
Archbishop of Canterbury said he "was able to give His Holi- 
ness some cf the impressions which he had gained from his 
recent visit te Jerusalem and Istanbul, which were of special 
interest to His Holiness in view of the fact that as apostolic 
delegate at Istanbul £cr 10 years, he (the pope) had close 
personal experience of the religious situation in the East. 

"His Holiness expressed to the archbishop his great desire 
— as he did on many other occasions — ti increase brotherly 
feelings among all men and especially among all Christians, 
and the archbishop confirmed out of his own knowledge and 
experience how keen and widespread was the desire in many 
churches to act for the same purposes©" * » » 

The archbishop, who suggested the meeting, came here 
from visits to Orthodox church Patriarchs in Jerusalem 
and Istanbul. 



Br* Geoffrey Fisher, the Archbishop of Canterbury, said 
yesterday that the word "Catholic" and "Frost ant" are com- 
pletely out of date and "mean nothing at all," • , • 

"I have heard a good deal about these two words just 
recently as a result of my visit to the Pope," he said. 
"I hope that by my going to visit the Pope I have enabled 
everybody to see that the vrords "Catholic" and "Protestant" 
as ordinarily used are completely out of date." 


Protestants and Catholics throughout the world next week 
will kneel together and pray separately. 

They will be praying for unity™ though with different 
ideas of the form it should take-— in dual. observances of a 
devotion as unique in origin as it is in practice, and one 
which goes far beyond any current endeavor of the popular 
ecumenical movement. 

Unlike most current ecumenical efforts being carried out 
by learned church leaders on a lofty theological plane, this 
is an annual assault on religious differences by simple 
people on their knees. 

Catholics call it the Chair of Unity Octave: the World 
Council of Churches calls it the Week of prayer for Christian 
Unity. . . 

The question itself, says DR. Keith Eridstone, secretary 
of the World Council ! s faith and other commission, helps 
participants "to sense the naked scandal of Christian dis- 

He feels the observance at least brings the churches 
together to face their differences, and "this is one of the 
most creative things it can accomplish*" 

There is no mistake, however, about the route the founder 
of the observance had in mind for his prayer movement. 

Kis name was Lewis Thomas Watt son, a deeply religious man 
and an eloquent speaker who was graduated from the General 
Theological Seminary in New York in 188b and assumed the 
name Father Paul James Francis « 

From Ms earliest days in the ministry he dreamed of es- 
tablishing an order of Angelican Friars dedicated to the 
apostolate of unity. 

This he did in 1898, in the monastic quiet of Graymoor, 
near Garrison NY, across the Hudson River from West Point. 

Father Paul called his new religious order the Society of 
the Atonement, He explained he chose the word not in its 
usual sense of expiation, but because of its literal connota- 
tion of "at one ment," reunion. 

He and his 16 followers, including a small group of 
-Angelican nuns, by this time were convinced they should be 
Roman Catholics. 

For 11 years, however, they refused to desert their faith 
individually. Instead they worked toward corporate reunion 
with Rome of the entire ingelican Church* 


In their zeal they considered such a goal attainable. 

It -was' atrying period for Father Paul. 

Understandably barred from Protestant pulpits, he like- 
wise was Derated by the Catholic press for his apparently 
contradictory position. 

Finally in 1909 — a year after his friars conducted their 
first octave of prayer for unity — Father Paul, turned for 
advice to his Ingelican superior, the Right Rev. Frederick 
J. Kinsman, bishop of DelewarBv 

" ,l Either give up belief in a divinely established papacy 
and in Roman dogmas, 11 advised the bishop, "or else give up 
.Angelican orders — and be a good Roman Catholic, I have no 
hesitation in saying that if I were in your position I should 
choos e the : latt er alt er native « tt 


■ " Before the year was out the Society of the Atonement be- 
came the first none Catholic religious ccmmunity ever . received 
as a group into the church of Rcme. 

Father Paul was ordained a Catholic priest eight months 
later, and in the years which followed' he watched his society 
grow into a sizeable religious order with. more than a dozen 
houses in North .America*, 

.Its goal of Christian unity never has. changed, and has 
remained focused 'on* the eight days beginning with the Cath- 
olic feast of the 6hair of St . Peter in Rome January 18th 
and ending on the feast of the conversion of St. Paul Jan.25. 

: - <*• 0BS2RVMCS wxmm 

In 1916' Pope Benedict XV* extended the devotion 
to .the entire Catholic church,- making it perhaps the only 
Catholic observance which originated a s a ncn Catholic venture* 

Father Paul's intent for the octave plainly was for con- 
version of all. people to Catholi cism» ,. 

But in 1935 a Catholic religious group' in Lyon, France, 
began an« observance on the same dates to pray for unity' 
"in the way Christ, wills, and by! the means he chooses « H 

Under this modification, one of the parent bodies of what 
is now the World Council of Churches 'adopted the dates for 
the Week of -Prayer for Christian Unity. 
. The first Protestant observance was in 1940 — the year 
.-Father; Paul died. 


President-elect John F. Kennedy leaves Florida 1 s sunshine 
for -Washington today with his new administration essentially 
manned and an. unforeseen accolade for abating religious ten- 
sions. . 

This compliment- came last night from the Rev. Billy Graham, 
the Baptist evangelist who is a close friend of Vice President 
Richard M. Nixon. • • 


Yes, Graham said in reply to questions, they had talked 
about religion and, "I told the President— elect I thought 
his election had helped relations between the churches. 
Certainly a better understanding between the Protestant and 
the Catholic churches in the United States has emerged from 
the election." 

JAN. 22, 1961 :- NEW PARTI BOSS. 

In his first White House speech, Kennedy started John M. 
Bailey as Democratic National Chairman with a promise of his 
full cooperation in political matters* . • The President, 
spoke shortly after the Democratic National Committee unan- 
imously had elected Bailey, Kennedy's choice, to succeed 
United States Senator M. Jackson of Washington. 

• . . Lake all Democratic chairmen in the last 32 years 
except Jackson, Bailey is a Roman Catholic. 


TAIZE, FRANCE. — Eight Catholic bishops and sixty Protest- 
est ant pastors spent three days together recently a€ the 
Protestant monastery here. Later the president of the French 
Protestant Federation met with the Catholic Primate, of France 
here. French evangelicals are viewing the conversations mth 
some reservation* 



The Ecumenical Council called by Pope John XXIII has been 
t entirely set for 1962. • « 

The Pope has also taken steps to set up a special institute 
in Rome for the study of Protest ism, as reported by the Rome 
Hews Agency* ffie institute mil be open to priests who already 
possess degrees in theology, and its courses mil last three 
years. Inauguration of the institute will be timed to coincide 
with the Ecumenical Council summoned by Pope John. Recently, 
he appointed a Vatican secretariat to study the ecumenical 
movement among Protestants for closer church relations. 

The prime objective of the next Council, as Stated by the 
Pope, will be "to invite the separated religious communities 
• o to seek the unity of the church, desired by many souls 
all over the world." Though Protestants will not actively 
participate in the next Council, it is the Pope's expressed 
wish that Protestant leaders have representatives at the 
Council as "observers." Protestants refused to- attend the 
last Ecumenical Council of 1869-70, but it appears certain 
that Protestants that Protestants will be present this time, 
especially those"Protestants" who are working so ardently to 
unite the Protestant churches and to bring them back into the 
Church of Rome. 

These news items show -unmistakably that the leaders 
of the major Protestant churches of both America and 


Europe are willing and anxious to accomplish an organic 
union of all Christianity throughout the world ~ probably 
under the headship of the Pope of Rome, And the inten- 
sity of the publicity given to it in the short time 
since the election of a Catholic President of the United 
States seems to show the urgency of the. movement, and 
the propaganda nature of its publicity. 

The time appears to have come for the beginning of 
the final phases of the Satanic exploits of the second 
beast of Rev. 13:11-13, who is positively identified 
as the "false prophet" in Rev. 19:20, And it appears 
that every possible influence is now being exerted to 
prepare the Blinds .and wills of the masses of professed 
Christianity to follow these leaders into this history 
making and prophecy fulfilling venture. 

During our last Presidential campaign, the word 
"image " was used freely by both sides in the contest. 
There was the Nixon n image, " and the Kennedy "image "winch 
each side was endeavoring to create in the minds of the 
people for their favored candidate. This, "image" was 
not necessarily the man as he actually and truly was, 
but it was "the image of an idealistic person which their 
promoters wished to create in the minds of the people 
to cause them to see their candidate as they wished 
them to appear to be. 

This method of influencing the public mind can be 
applied to 'ideas as well as persons; and so there was 
another "image"- held before the minds of the people 
which both sides : hoped would be favorable to their 
candidate j but which -naturally favored the side that, 
was on the defensive:— the '"image" of "religious intol- 
erance" and "bigotry.* 1 

Certainly it was evident that the leading Protestant 
churchmen of this country were as .instrumental in crea- 
ting this "image" as were the Catholic leaders. And 
the flood of propaganda now in the. news in favor of a 
world union of churches, strongly suggests that a very 
considerable number of world Protestant leaders them- 
selves were more than favorable to the election of a 
Catholic President of the United States; believing that 
it would greatly enhance their objective of a world 

(continued on page 37) 


by Rudy Cover 

There are many questions about eternal life we can- 
not fully answer, but there are several scriptures 
which I believe assure us that we will know one another 
in heaven. !l But when that which is perfect is come, 
then that which is in part shall be done away." I Cor. 
13-10. In this life we only know a few people at best, 
but in heaven I think we will have the capacity to know 
everyone that has a part in that eternal habitation. . 
"For now we see through a glass, darkly, but then face 
to face. Now I know in part; but then shall I know 
even as also I am known. 11 I Cor* 13-12. It is not 
hard to understand that in heaven we will know more than 
we do here and everything will be brought into its pro-* 
per., focus. Here we know only part and see dimly, but 
there it will be easy to know and understand everything 
in perfection. We will be able to see the patriarchs 
and no doubt talk with the apostles and prophets. -"And 
I say unto you, that many shall come from the east and 
from the west, and shall sit down with Abraham, Isaac 
and Jacob in the kingdom of heaven." Matt. 8-11 \ 

Our greatest joy will be to see and know Jesus, our 
Great redeemer and saviour ,j the one who died for us, 
that we might sometime fellowship with him. "__ ^kut 
we know that when he shall appear, we shall be like .him; 
for we shall see him as he is." I John 3-2. After the 
Lord*s resurrection the graves were opened, and many 
bodies of the saints which slept arose, and came out 
of their graves, and appeared -unto many. What a wonder- 
ful time it must have been for those who had lost loved 
ones to once again see and know them for a little while 
before they were taken away to glory. If they could be 
seen and known here, why not in heaven? 

When Christ was transfigured before Peter, James, 
and John, they saw Moses and Elijah talking with Jesus 
and their identity was known. Moses knew Elijah and 
Elijah knew Moses and Jesus knew them both and so did 


Peter, James and John.. Would it be reasonable to as- 
sume that they wouldn't know each other in heaven? . No 
remembrance in heaven? . The very foundations of the 
wall of the city have the names of the twelve apostles 
Inscribed oh. them, for a perpetual remembrance, 

"Beloved, now are we the sons of God, and It doth 
not yet appear what we shall be : ; but we know that when 
he shall appear, we shall be like himj for Me shall see 
him as he is." I John "3-2 „ Jesus will surely know 
his saints' and his saints will know him. Gould it be 
possible they wo uldn l t know each other? Even the wick- 
ed will see and know some of the righteous. Why 
wouldn't the saints? "There shall be weeping and gna- 
shing of teeth, when ye shall see Abraham and Isaac 
and Jacob ana all the prophets in the kingdom of God, 
and you yourselves thrust out." Luke 13-28. 

Jesus said, "For whosoever shall do the -will of my 
Father which is in heaven, the same is my brother and 
sister and mother.". The Lord proposes that his. saints 
are a part of .the family of God here on earth.- A 
family. has the. closest ties of relationship and they' 
knoK- one another. Wouldn't they know one another in 
heaven? Ix the works of those who die in the Lord 
fallow -them to glory, how can we say there is no remem- 
brance 'xn he.aven of their former life on earth* n m 

write, Blessed are. the dead which die in the Lord 
from henceforth, yea saith the Spirit that they may 
rest from their, labors, and their works do follow them," 
If I -could not believe that the identity of the indivi- 
dual itfas not known in heaven as we are known here, 
heaven would cease to be a reality to me. But tnank 
the Lord, heaven is a.. reality- - - the greatest reality 
we will or have ever known. "And the very God of peace 
sancoify you wholly y and I pray God your whole spirit 
and soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ." I'Thes. -5-23. : -W© ■ . 
know that our vile bodies are going to-be changed into 
a glorious body to clothe the spirit and the. soul »' 
If all these parts of our being (if we are of the saints) 


will be preserved, our identity of necessity will be 
kept also. We will sorely know each other there. 

Oh ye weary sad and tossed ones 

Droop not faint not by the way 

le shall join the loved and just ones 

In the land of perfect day 

Harp strings touched by angel fingers 

Murmured in my raptured ear — 

Evermore their sweet song lingers — 

We shall know each other there. 

•-Sonera, California 

by David A. Sidles 

In Revelation 16:13 we see where the Revelator saw 
three unclean spirits like frogs come out of the mouth 
of the Dragon, and out of the mouth of the Beast, and 
out of the mouth of the i'alse Prophet. These three 
evidently are individual forces in their; methods to 
accomplish their ends and designs, yet one in seeking 
the same end and accomplishment. Which the li*th verse 
says Is "To go forth to the kings of the earth, and the 
whole world to gather them together to the battle of 
the great day of God Almighty." 

To enlightened and thinking minds it seems to be 
common belief that we are Hearing, or in the closing 
days of the consiuTomation of all things The prophet 
Daniel in Ch. 12; 10 says, "None of the wicked shall 
understand, but the wise shall understand, [r This he 
speaks of the last days. So as we consider the above ' 
scripture which no doubt was written to give knowledge 
and information to God's people, can we not look upon 
those words as being of some significance to the day 
and time in which we are now living? And thus be an 
incentive to watchfullness and preparation for the day 
when the Man of Sin will be fully revealed in his wicked, 
power prior to the Day of Christ of which Paul speaks 
in II Thess. 2:2. 


I am not claiming infallibility in interpritation, 
but may, we not with some justification look upon the 
three unclean spirits mentioned as being to a consider-. 
able degree visible in this our time* The first unclean 
spirit that the Revelator mentioned in verse 10 was the 
one he saw come out of the mouth of the Or agon* It is 
evident that the Etragon (or Devil) is the author and 
motive power of all evil, and every evil that covers 
the earth, be it false religion, wicked governments, 
heathenism,' atheism, idolatry or any other wicked force 
or condition. 

The second unclean spirit mentioned is the "Beast n 
We think in scripture beast represents "power n 6 Jesus 
in speaking of rulers or governments says, "The powers 
that be are ordained of God 11 but in the history of the 
world it can be seen that some such rulers or govern- 
ments were wicked, and some" commendable. For now near 
two centuries some countries have been favored with 
religious liberty, freedom to wcrship as they choose, 
without hindrance. And let our daily thanks rise to 
God for this great blessing x-re enjoy in this American 
country* But can we deny that the power of Communism 
Is seeking and seemingly progressing in their determin- 
ation to engulf the world in their enslaving domination, 
to bury us In Its ungodly system, and who would dare say 
they will not succeed. 

The third unclean spirit which John saw was the False 
Prophet. Prophets belong to the religious element. 
Webster says, u 0ne who declares divine messages . " Paul 
in Epiu 2 speaks of saints that "They are built upon 
the foundation of the apostles and "prophets", Jesus 
Christ himself being the chief corner stone. Many have 
been the prophets of God, who spake as they were moved 
by the Holy Ghost, whose words were inf allable and true. 
But here John saw a religious power of falsehood. Who 
will say that today the clouds of apostacy and false 
religion are not approaching, when increasing Catholic- 
ism, weakening Protestantism, and all apostate religion 
under its lamblike face will not combine to suppress 
the true religion of Jesus -Christ* 


When all these evil factors will have come to their 
fullness, may we not then see this triune power which 
will have power to perform miracles, may we not see in 
them the Beast of Rev. 13? Babylon, the Antichrist, the 
Man of Sin which in that battle of the great day of 
God almighty, God will consume them with the spirit of 
his mouth, and destroy with the brightness of his com- 

Who of us will fully distinguish and choose between 
the tr ancient glory of worshipping the Beast for the 
comforts involved, and everlasting destruction from 
the presence of the Lord, and the glory of His power. 
Or suffering the condemnation of the Beast for only a 
short while, then be received into glory eternal,' in 
the presence of God, and the saints of all age.s. "Come, 
out of Babylon my people, that ye be not partakers of 
her sins, and that ye receive not of her plagues, S3ith 
the Lord. 

— Rossville, Indiana, 


Two recent events— the significant visit of the Arch- 
bishop of Canterbury to the Pope in Rome and the propo- 
sal of Or. Eugene Carson Blake of the United Rreshyter- 
ian Church for a union of four major denominations*— 
emphasize the Intensity of the currenct ecumenical cli- 
mate* It must be recognised that disunity between be- 
lievers and churches is often a scandal and a stumbling 
block to the unbelieving world. In Scripture, division 
and schism are at times justified and on other occasions 
condemned. It is sin to continue in church union with 
heresy, which dishonors the Lord Christ and violates 
His truth. The schism of the Reformation is justified. 
It must be acknowledged that very often division and 
schism are sinful because they are based upon personality 
conflict and questions of secondary importance not in- 
volving "the faith one for all delivered" to us. Being. 
so Imperfect, frequently we deceive ourselves into be- 
lieving that what we stand for and separate over is 
God's truth, when in reality it is personal pique. . . . 


Because of what we are we must always endeavor "to keep 
the "unity of the Spirit in the bond of peace. There 
is one body, and one Spirit 11 (Eph. h*3ph)» However, 
Dr. Blake speaks of bridging "the chasm of the Reforma- 
tion" (New York Times, Dec. 5>, I960). He seems to sug- 
gest that we no longer should be Protestant but that 
Evangelicals and Catholics should unite, and this ap- 
parently without specific repentance for false doctrine 
and practice, and apart from clear adherence to the 
authoritative Word of God. One wonders if these happ- 
enings are not part of a trend that one day will result 
in a reunited Christendom in the guise of a reunited 
church. A union that essentially will be political and 
organizational rather than spiritual. An official world 
church organization of monolithic proportions that will 
take to itself almost absolute authority under one head. 
A church organization that will not tolerate criticism 
or independence; a church corrupt in its power j a per- 
secuting church; a vast, false, evil misrepresentation 
of that holy, spiritual Body of which Christ is the 
Head and for which He shed His precious blood and died. 
True Christians may take comfort that such events are 
indicated in Scripture and are part of the permissive 
will of God, while trie mystery of iniquity festers into 
its final corrupt manifestation and misrepresentation 
of- Christ and His Church. The question is asked, in 
view of an anticipated world-wide apostasy, ,r ^hen the 
Son of man cometh, shall he find faith on the earth?" 
(Luke 16:3.) However, Christ* has declared, "I will 
build my church,* and the gates of hell shall not pre- 
vail agrinst it" (Matt* 1C:18). Tiiis is Christ's work 
and it will succeed. Man's work ultimately will fail. 
The Church of Jesus Christ has its true unity in Christ. 
On earth it is a small company, despised, scattered, 
confessing much weakness arid failure. Its very exist- 
ence one day may be threatened by Satan and those whom 
he deceives. By itself, Christ's Church will never 
achieve victory. It is spoken of as a little flock, 
helpless, even hopeless in itself. But Christ is the 
head- .of his Church. He ia the true shepherd of his 
sheep amidst many false shepherds. He comforts and 


reassures His own amidst darkness and confusion: 
"Fear not, little flock; for it is your Father's good 
pleasure to give you the kingdom."— Sunday School Times 

IN THE MEWS (continued from page 30) 
church union. 

Now still another "image" is being created in the 
minds of the masses of Protestant Christianity which 
is j the urgent need for "religious unity" and the 
"scandal ox disunity," to cause an unimformed religious 
populous of the world to believe that the only hope for 
the survival and security of Christianity, in the face 
of the assaults of atheism, is in a world union of 
churches— a universal church. 

In the twelth and thirteenth chapters of Revelation, 
four Satanic characters are introduced and defined 
which are: the "dragon," the "Beast", "another beast, " 
and an "Image to the Beast." But in view of what fol- 
lows it appears that actually there, are only three, 
because the one is only an "image" to the first Beast, 
The "dragon" is positively identified in Rev, 12 as 
the "devil and Satan," The "beast" greatly resembles 
the "fourth beast" of Daniel- 7:7 and Is probably the 
same, for it rises out of the same place 

It is clearly stated In the Book of Daniel that the 
four "beasts" which he saw were four' kings or kingdoms 
that would hear rule in the earth from Daniel ! s time 
until the coming of Christ . The three first were 
named which were, Babylonia, Medo-Persia, and Greece. 
What was then prophecy is now history, and we know now 
that the Roman Empire conquored and succeeded the Greec- 
ian Empire and became the fourth kingdom to rule the 
world and was in power when Christ was born. So by 
the time of the Revelation to John, the three first 
world kingdoms, named, had come and gone again, and 
John saw only the one "beast" which was still in exist- 
ance, which so greatly resembled the fouth beast of 
Daniel, But in this one beast was the composite of 
the other three which were before it, for it looked 
like a"leapard" and a "bear" and a "lion;" and it is 
now history that each of those succeeding, world empires 


conquored and included all of the dominion of the 
empire that was before it. 

Therefore it seems consistent to believe that the 
"beast" of Rev. 13 represented the Roman imperial power 
or government at that time and as long as it was in 
power; which finally ended in the nineth century. It 
was not Christian., nor did it pretend to be. One of its 
heads received a deadly wound which was subsequently 
healed. Nothing is said of the beast dying or being 
destroyed, but it continues until it is overcome in 
the conquest of the "armies of heaven" under the leader- 
ship of the King of kings in Rev. 19, and is cast into 
the lake of fire. Though the "beast" may well have 
represented the Roman government in John ! s time, and as 
long .as it remained in powerj because it continues long 
after the fall of the Roman Empire, may in a more general 
and prophetic sense represent the State or civil powers 
of the worlds and this may be the reason why it was never 
named, as the other three were. 

But there was "another beast" came up which looked 
like a "lamb— evidently pretending and intending to 
impersonate the "Lamb of God," thus pretending to be 
Christian, but in reality, a devil because lie exerciseth 
"all the power of the first beast before him." And in- 
asmuch as he is clearly identified in Rev. 19:20 as the 
"false prophet", and exercises world religious > polit- 
ical, and economic dominion, it is evident that he is 
an apostate religious power exercising the state or 
civil powers of the world* 

Thus it appears that the time may be at hand for a 
corrupt Christianity to unite into a world church to 
give life to the "IMAGE" of the beast, and bring into 
fulfillment in our own lifetime what has long been fore- 
told and expected by suffering saints and martyrs of 
'ohe past. Should this be God's will, we perhaps dare 
not pray that he would stay it until we have passed from 
this life j but that he would give us the power to over- 
come as the martyrs before us. 

"Here is the patience and faith of the saints. Here 
are they that keep the commandments of God, and the 
faith of Jesus.— D.F.W. 



Question 6. Were they not of the opinion, that the 
ceremony of baptism, which had been so long in decay, 
is, by all : means , to be established again In the latter - 
times, and if so, for what purpose? Or did not an all- 
wise God permit this ceremony, which like circumcision 
in the old covenant which covenant was neither perfect 
itself , neither could make anything perfect, to be put 
entirely away, that in Its room a new economy and dis- 
pensation of the pure Spirit should be established for 
his people, in accordance with all the prophetic prom- 

Answer. We are of the opinion, and believe as the 
apostle says, Heb. 7:12* "That as long as the priest- 
hood is not changed, of necessity the law may not be 
changed. 1 ' Tor as long as the Levitical priesthood was 
standing, so long nobody was permitted to abolish the 
law, or circumcision without incurring severe punish- 
ment, and the displeasure of God. But when Christ was 
come, he as the eternal High Priest and Son of God, in- 
troduced a law of life, and the first, because of Its 
weakness and not being able to make perfect, was aboli- 
shed. Christ "having obtained eternal redemption for 
us, n revealed the way to the Holy of Holies, gave none 
but laws of life, and has established his will or testa- 
ment by his blood, so that we believe and confess, 
should an angel from heaven come, and would intend to 
reveal another or better gospel, that even such an 
angel must be accursed, according to the testimony of 
Paul. Gal. 1:8« Hence we believe, that the doctrine 
of Jesus the Crucified, Is to be observed, until he him- 
self shall come 'again In flaming fire, and take venge,. 
ance on them, that have not been obedient to his gospel 
in accordance with the testimony of Paul, 2 Thess, 1:7*8, 
Therefore, the doctrine of Jesus is justly to be observed 
by the believers in these (our) days, but to the unbe- 
lievers nothing seems to be commanded. 


Question 7. Whether in that case, they are not com- 
pelled to acknowledge and confess, that to the re-estab- 
lishment of the same, as well as to its first institu- 
tion an immediate" divine calling is necessary and re- 
quired, such as according to the testimony of scripture, 
and to. general .confessions have occurred at all times 
in such great reformations of the church? 

Answer # We believe indeed, that for the establish- 
ing of the.. doctrine of Jesus an immediate calling and 
incitement of the Holy Spirit is required « But whether 
this calling is to be confirmed and manifested before 
men by signs and miracles, in this we would not pre- 
scribe anything to the all knowing God. If the calling 
is of. God, let that suffice, whether men will believe 
or not | In this we must be resigned, 

- Question 8. Whether any one of them could rise up, 
and -venture to declare before God in the hour of death, 
and in the day of judgment, on his conscience and in 
view of his accountability that he had. received from 
God such an immediate call to re-establish that order 
of baptism so long neglected, and thereby form an 
entirely new church of Christ here on earth, such as 
had not been since the $ime of the apostles and primi- 
tive Christians? 

"Answer. VJhen the Phar*i§ees sent from Jerusalem, and 
propounded the question to John, whether he was Christ 
or a prophet, because he baptised,— he 'answered, "I in- 
deed baptise you with (in) water unto repentance; but 
there standetn one among you, whom ye know not, who 
shall baptise you with (in) the Holy Ghost and with (in) 
fire I? Thus we say also in our simplicity* We indeed 
baptise only in water upon the faith in Christ, who in 
these days causes his voice to be heard in the hearts 
of men. Oh that they would only obey and know him truly, 
then He would be it alone, and would also abide with us 
who at this time will build up, sanctify and cleanse his 
church "with the washing of water by the word.' 1 JBph. 
5 $26, Then no man would undertake to appropriate this 
to himself, or declare before men, that he was sent 
from God to establish a church, but willingly he- would 


give the glory to' God 5 and through God may employ some 
as peculiar instruments, we must nevertheless try them, 
whether they be sent of God, as John said, ch. 3i2l|, - 
"For he whom God hath sent, speaketh the words 'of God. n 

Question 9. Wherein then does his immediate calling 
consist, and how could or would 'he justify and prove 
the same to the outward. or inward conviction in the 
hearts and consciences of those who still belonging to 
sects as well as to.thos t e, who are already withdrawn- 
from the sects? • : -■ 

'Answer. The immediate calling indeed consists in 
this, that ■ a man feels Inwardly and powerfully assured 
fey the Spirit of God, and "is not concerned about it 
whether men believe It or not. Even as Christ himself 
says, John &ik3 s t$hj "l-fonaar not among yourselves. No 
man can come to me, except the Father which hath sent 
me draw him. Thus it is also at this times No man can 
come to the (true) doctrine of Christ, except lie is 
willingly drawn by the Father, and he that will obey ■■ 
the Father's drawing, will easily know, where the called 
and chosen believers are. 

Question 10*. Whether we roay not readily and in 
truth suppose that If this work proceeded from God, and 
they had received such an immediate divine call to it, 
thousands of souls would willingly and at once have- 
come, as at the first Pentecost of the New Testament 
upon the demonstration of the Spirit and of power, which 
then occurred in and about the apostles of the Lord?.. 

Answer. Christ says, Matt. 2)4, to his disciples, re- 
ferring,. especially to these 'latter times, that -they 
should "take heed, that no man may" 'deceive them. ". He., 
says not indeed, that in such troublesome time, (in 
which alas I we are now, since love has grown cold- in so 
many:) men would run by thousands to his gospel. Nay,, 
even- uxpright souls do not walk so readily in the foot- 
steps of Jesus, whereby all is to be denied, if Indeed 
we wish to be true followers of him. 

Christ is rather speaking of such a time, where the 
abomination of desolation shall be revealed, and we are 


only told to flee to the mountains, i.e. to the doct- . 
rine of Jesus the crucified, which is exalted with all 
believers, and is the city of God and mount Sion, of 
which we read Heb* 12:22,23. To this all true believers 
have taken refuge, and many could not even bring along 
their wives and children, as it happened to Lot, though 
he was led out through a divine call by angels in order 
to escape- from destruction. To his friends it still 
seemed ridiculous, and even his own wife he had to 
leave behind on the road. Therefore Christ speaks very 
briefly and emphatically the solemn words to his dis- 
ciple s, Luke 17:32, "remember Lot's wife." 

Question 11. Whether baptism in water be so absolu- 
tely necessary, that no one can, by any means be saved 
without it, however faithful, holy and irreproachable 
he might be? 

Answer o We believe and confess, that in the Old 
and New Testament, a blessing and salvation is promised 
only to the believers; and how the believers at all 
times were minded and disposed, we see in faithful 
Abraham, the father of all the faithful, being obed- 
ient in all things to God, and obtaining the promise 
on account of his living faith, by which he also wrought 
works of obedience. Thus, we believe, when a man. lives 

holy and piously, and this life is produced by true 
faith in Christ, then it will be easier to faith to be 
obedient in water baptism, than it was to Abraham to 
sacrifice his son. But while man is still disputing 
with his God, saying, what can water help me? then 
such a holy life is nothing but self -righteousness, 
which he tries to establish, as the Jews did, of whom 
Paul makes mention, Rom. 10:9,10. And to such self- 
righteousness no salvation is promised j but he that 
believe th in Christ, #10 is the end of the law, he is 
justified; and faith in Christ produces obedience and 
submission to all his words and commandments* 

— To be continued— 




The original meaning of the word heresy is CHOICE} 
it was long used by the. philosophers to designate the 
preference and selection of some speculative opinion, 
arid in process of time was applied without any sense 
of reproach to every SECT— a term with which it thus" 
became nearly synonymous* From philosophy it passed 
Into the service of religion, and we find it applied 
both by St. Luke and Josephus to the Pharisees and 
Sadducees, with no imputation of censure or ferror^ 
Next we observe, that It was employed by the Jetfs. to 
distinguish the new opinions of the Christians j St. 
Paul is accused of being the ^ringleader of the hei\esy 
of the Nazarenes, ! and confesses that he Worships the 
God of his fathers j after. the way which they call, 
heresy'— an expression which indicates, that some re- 
proach had been intended by the term. The word was 
then adopted by Christians; and though It still contin- 
ued for some ages to be used, In its first and most 
general sense, to designate every denomination, not 
only of sects but of false religions, yet for the most 
part It was employed In speaking of those \4io, profess- 
ing 'Christianity, had departed from, the doctrine which 
was taught by the Apostles.. In the mouth of an ortho- 
dox Christian it could not, in any of these senses, be 
a term of indifference j since, according to the neces- 
sary exclusiveness of our principles, the faith which 
was revealed through Christ and interpreted by his 
Apostles is alone truth; every pther belief is error. 

We next observe, that the notion of wilfullness and 
perversity (perhaps a much worse notion) was very 
early attached to it; and even by the writers of the 
New Testament it is sometimes so used, that a. somewhat 
indefinite idea of evil appears to have been affixed 
to it. Some, indeed, have supposed that it was under- 
stood by early Christian wr Iters to contain the imputa- 


tion of immorality, and thus we may partly account for 
the exceeding zeal with which, many of them labored 
for its extirpation, and the language which they appl- 
ied to those who had deviated into it. Charges, indeed, 
or insinuations of the grossest impurities are sometimes 
thrown out by the orthodox writers against the early 
heretics J but we are bound to receive them with great 
cautionj because the answers which may have been given 
to them are lost; and because they are not generally 
justified by any authentic records which we possess 
respecting the lives of those heretics. The truth ap- 
pears to be this; that some flagrant immoralities were 
notoriously perpetrated by some of the wildest among 
their sects , and that these have given coloring to the 
charges which have been thrown upon them too indiscrimi- 

But whatsoever uncertainty may rest on this inquiry, 
it cannot be disputed, first, that the Apostolical 
Fathers, following the footsteps of the Apostles them- 
selves, regarded with great jealousy the brith and 
growth of erroneous opinions 5 and next, that they did 
not authorise, either by instruction or example, any 
severity on the PERSONS of those in error. They op- 
posed it by their reasoning and their eloquence, and 
they avoided its contagion by removing from their com- 
munion those who persisted in it; but they were also 
mindful that id. thin these limits was confined the power 
which the Church received from the Apostle who founded 
it over the spiritual disobedience of its members. 

The heretics or seceders from the primitive Church 
were extremely various, at least in name, and there is 
no period in ecclesiastical history in which dissent 
has appeared under so many denominations as the earli- 
est. But it seems doubtful whether many of those sects 
had very numerous adherents, or were at all generally 
dispersed over the surface of Christendom; some of them 
were merely local scarcely extending beyond the spot 
which gave them birth, and others were chiefly confined 
to the controversial writers, as the difference was on 


points too abstruse to create much interest in those 
days among the body of the people. Many,, again, have, 
left behind them no traces of their existence, and 
their very names have only been preserved through the 
labors of their adversaries; so that we may fairly 
presume, in spite of the display and parade of denomi- 
nations, that the great majority of the early Christ- 
ians remained attached to the primitive faith. In the 
meantime, the mere fact of the existence of so many 
different forms of Christianity certainly proves, not 
only the zeal, but also the NUMBERS of the early con- 
verts; for if these had been inconsiderable, we should 
have heard little either about dissenters. from the 
orthodox body, or of their divisions among themselves. 
The paucity and weakness of the faithful would have 
been a sufficient guarantee for their unanimity. 

That many of those errors gained footing at a very 
early period, long before the conclusion of the first 
century, has not been disputed with any probability; 
and the fact is attributed -with great appearance of 
truth to the twelve or perhaps fifteen years which in- 
tervened between the ascension of Christ and the depar- 
ture of the Apostles from Judaea. During this period, 
partly through the dispersion of the converts after 
the martyrdom of Stephen, partly through the periodical 
religious communications of foreign Jews with their 
native country, some imperfect accounts of the history 
and doctrine of the Saviour were spread abroad, even 
before the fulness of the truth was delivered by the 
Apostles. This circumstance will assist us in account- 
ing for the great variety of forms in which error pre- 
sented itself, especially if we consider the vast ex- 
tent of country and the widely reparated regions over 
which the faith was diffused. But the cause to which 
we should more directly ascribe the multiplicity of he 
heresies is the philosophical subdivisions of the 
heathen world, and the facility of combining opinions, 
which again materially differed in different sects, 
the forms created by such associations were necessarily 
very numerous, and frequently very monstrous. 

U6 ■■ ■-. THE PILGRIM 

Again, the manner in which the differences between 
the Church and those at variance with it were conducted, 
was not entirely free from violence of feeling and in- 
vective | the contrary would have been wonderful indeed, 
when we consider the situation and character of the 
parties. For, in the first place, as we shall present- 
ly see, a very large proportion of the early heresies 
were divided from the doctrine of the Gospel, not by 
slight or partial deviations, but by delusions so ex- 
travagant and irrational as to place them almost in 
direct opposition to the true spirit of Christianity. 
But this was not all; in themselves they were pitiable 
and pardonable, but in their effects on the Church 
they were fraught with injury and danger. Because the 
real character of their religion was not yet generally 
comprehended, and the heathens formed their estimation according to the specimen T«hich was presented to 
"them; and when they observed that absurdities were pro- 
fessed, and perhaps immoralities practised, in the name 
of Christ, they extended their contempt and indignation 
to the whole body of his followers. The individual 
expression of those sentiments would naturally retard 
the progress ox the faith; but neither was this the 
whole evil, for calumnies springing from that origin 
not only tainted the Christian name, but contributed 
to call down upon it, during the moments of its most 
perilous weakness, those visitations of popular fury 
"and imperial 'injustice, which threatened to crush and 
exterminate it. Under such circumstances we shall 
scarcely condemn some intemperance of expression into 
which the early defenders, of the apostolical doctrine 
were occasionally betrayed* At the same time we may 
remark, that as the controversies of those days were 
at least exempt from personal infliction, so religious 
dissent, being -unrepresented by civil penalties, was 
less rancorous, as well as less consistent and less 

— Waddington*s History of the Church. 



It may be just a little church among 

the hills or plain 
Yet God knows He can use it although 

hindrances remain; 

For scattered here and there He has 

few children of His own 
Who lore to gather often there, and 

come before the throne. 
So He sent you and sweetly says^My 

servant, feed the sheep, 
I know the corner 1 s dark and needy 

still you need not weep-~* 
My grace will always keep you strong, 

so just keep preaching on*" 

It may sometimes be a question, why 

God will keep you there' 
When work looks almost fruitless amid 

tears and earnest prayer 
Why does God plant the sweetest flowers 

out in the desert strand 
Where sweet- perfume seems wasted, few 

to see His wondrous hand? 
He sees with joy and gladness that 

you can some good 'impart- 
Perhaps fragrance of your life may 

lift a saddened heart, 
And though you never reach the throng, 

why not keep preaching on I 

Keep preaching the good old Gospel yes, 
now keeping preaching on 

f MLd modernism and skepticism, sin 
and every wrong? 

The sweetest story ever told to 

hearts that long for rest, 

The Christ who loves and died to save- 
that story is the best! 

Then hurl it forth a few more, years 
be faithful in the least—* 

Until He calls you to the place of 
that eternal feast 

A few more days defeat the wrong, 
a little while preach on. 

— Selected 


— JUDE-v 

There is some question in regard to who Jude was. 
But, from his Introduction to this epistle, we can feel 
quite certain that he was Judas, the apostle y and, as 
he states, the brother of James. Matthew 13:55 seems 
to indicate that he was also a brother of the Lord. 

It is not known* to whom this epistle was written. 
It is, however, quite evident that the church or chur- 
ches to whom it was addressed were in need of correction. 
For, as he states, there were certain ones in the church 
who were turning the very grace, of the Lord into wicked- 
ness and were denying both God and Christ. 

Jude is very explicit in his criticism of these evil 
men. He shows how that, even though they were once 
saved, they could still be lost, even as the children 
of Israel were saved from Egypt and then, because of 
wickedness, were lost in the wilderness. Ke then pro- 
ceeds to show what a blot this kind of person is to 
the church. let Jude exhorts the church to strive to 
save all possible, n . . .pulling them out of the fire; 
hating even the garment spotted by the flesh." 

Jude and Peter must have had close contact with each 
other, as this epistle and II Peter are very similar, 
almost identical in several places. 


Now unto him that is able to w _^__ you from _j 

and to present you _^ bef or eTttae presence of bis 

with exceeding . 

To the only wise God our j , be m 

and , ' • , and § both now and 

ever. Amen. 

Daniel S. Wagner 
Modesto, California 


VOL, 8 MARCH, 1961 NO. 3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

HE IS RISEN . ; * ' 

Come at dawn of early morning 

See the stone is rolled away 

View the empty toomb and grave-clothes 

Death has yielded up its prey. 

He is risen, He is risen, 

Hear the shining angel say. 

Walk with Him the road to Emmaus 

Hear Him open up the Word 

See Him break the bread and serve it - 

Recognise Him as the Lord. 
He is risen, He is risen, 
Burning hearts this truth record. 

Then go forth with power snd serve Him 

Own Him as your God and King 

Worship, praise and adoration' 

To your gracious Sovereign bring. r 

He is risen, He is risen, .' 

With the blood bought ransomed sing. 

Guy Hootman 
Modesto, ' California 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


There are at least three kinds of baptisms spoken 
of in the New Tatestament: Water baptism, Holy Ghost 
baptism, and the baptism of suffering. This is probably 
what is meant in Heb. 6:1 by the "doctrine of baptisms .« 
Each of these baptisms have a distinct part and place 
in God's means of grace in effecting the salvation of 


There are, also certain inward realities which must 
be experienced by every sinner who is redeemed and re- 
turns to a life. that is hid with Christ in God, which 
words alone cannot describe. And for this cause God 
has ordained and recorded in the New Testamet certain 
symbols as an outward manifestation of an unseen inward 

It is sin that separates man from God, Therefore 
the first step in the salvation of the sinner is to 
have his sins removed or remitted, and the next is to 
be infilled with the Holy Spirit of God in order to be 
a partaker of the divine nature . And the third or 
final experience in salvation is the "redemption of 
our bodies." Rom. 8:23. 

While ALL of these things are necessary and must be 
experienced by those who are saved, they are distinc- 
tive acts for which distinctive symbols, are ordained 
in the Word of God, apparently for the purpose of teach- 
ing the subjects of salvation, and those around them, 
what has taken place, or is taking place within them. 
And it is apparent in the Scriptures that in God's 
choice of such symbols to impress truths upon men's 
minds more deeply than what words alone can do, He 
always chooses a symbol which is nearest to the reality 
of that which it represents without being harmful or 
detrimental to the subject* 

Thus in the sinner's first step in returning to God 


by the remission of his sins,, though this is ah unseen 
operation of God upon the individual, yet God has chosen 
water baptism as avisible sign of what has been, and 
is being, done, for the sinner personally. And since 
it is Christ's death on the cross that atones for sins, 
the Apostle Paul teaches in the 6th and 8th. chapters of 
Romans that God has ordained that in order for sinners 
to share in the effacacy of this atonement , they must 
each, individually, be joined with Christ in his death 
for sin by the symbolic act, of baptism as an outward 
witness to what must be an inward reality. 

"Know ye not that so many of us as were baptized 
into Jesus Christ, were baptized into his death? 
Therefore we axe buried with him by baptism into 
death: that like as Christ was raised up from the 
dead by the glory of the Father, even so we also 
should walk in newness of life. For if we have 
been planted together in the likeness of his death, 
we shall be also in the likeness of his reurrection: 
Knowing this that our old man is crucified with him, 
that the body of - sin might be destroyed, that hence- 
forth we should not serve sin For he that is dead 
Is freed from sin* Now if we be dead with Christ, 
we believe that we shall also live with him, know- 
ing that Christ being raised from the dead dieth 
no more; death hath no more dominion over him* 
For in that he died , he died unto sin once: but in 
that he liveth, he llveth unto God. Likewise reckon 
ye also yourselves to be dead indeed unto sin, but 
alive unto God through Jesus Christ* " Romans 6:3-11. 

Buried with him in baptism, wherein also ye are 

risen with him through the faith of the operation 

of God, who hath raised him from the dead. Col. 2:12. 

These Scriptures show clearly and positively that 
the baptism of which Paul is speaking is the baptism 
for the remission or putting off of sins; thus clearly 
identifying it with water baptism, the same as John 
preached and baptized in the wilderness. "For John 
did baptize in the wilderness, and preached the baptism 

£2 "'" " , .-/■ • TKE- : -P3i&RIM- 

of repentance for the. remission of sins. . . m I indeed' 
have baptized- you : with water: but he .(Christ) shall J 
baptise you with the Holy Ghost." Mark.l:U,8. ' There- : 
fore- water baptism is for a different purpose, and 
symbolises, a different reality than the Holy Ghost bapt- 
ism^ and -It is .performed by a different agency. 

This seems to be the point of departure in the 
reasoning of those" who advocate affusion (pouring) for 
baptis% and those who teach immersion. 

I have on my desk the writings of several different' 
authors, advocating affusion as being the Biblical • 
mode of -baptism; xmder -such titles as: "The Bible Mode 
of Baptism,." "Immersion riot a Biblical Mode of Baptism," 
"Immersion Proved to Be. Not a Scriptural Mode of Baptism," 
etc. Some .of these articles are brief and pointed,, and 
others are exhaustive; but there are two outstanding 
significant p r oihts to be observed in all of them, which 
are: 1. the absolute silence. -or ignoring of all the 
New Testament passages, of .Scripture which speak of 
baptism l f f or the remission of -sins,, and 2* -the other 
natural consequence of , such omission:- the strong aser- 
tiori thai water baptism is a symbol of the baptism of 
the- Holy Ghost* 

Now in,, order to avoid any unnecessary argument, it 
can be said here Immersionists and affusionists both. 
understand and agree that water baptism. is a visible 
symbolic act to represent an unseen spiritual reality,, 
Aiid therefore no mere physical application of water In 
a secular way, apart from the faithful obedience of the 
subject to an ordinance or command of God could in any 
way be effectual in the sinner's relation to God. "But 
the important difference is, In all of the arguments 
.advocated by the affusionists in the above mentioned, 
titles, the" authors omit" entirely from their reasoning 
the fact that water baptism is related In any way to 
the remission or' putting off of sins, and tHus ignore 
a • number of clear direct Scriptural testimonies that 

this is so, And in turn assert that it Is a symbol 

of the. Holy Ghost baptism, in the .absence of any direct : 
Scriptures whicK plainly state this to be a fact. 

In" addition to the Scriptures already quoted which •' ■-■■■ 


directly relate baptism to the remission of sins, 
attention is directed to Peter's preaching on Pentecost 
to those who cried out "what shall we do? n And Peter 
answered them, "Repent and be baptized every one of 
you in the name of Jesus Christ FOR THE .REMISSION OF 
SINS, and ye shall receive the gift of the Holy Ghost .» 
And when the Lord sent Ananias to the Apostle Paul, after 
he was stricken down blind on the road to Damascus, to 
tell him what he should do, he said, "And now why tar-, 
iest thou? Arise and be baptized, and wash away thy sins, 
calling on the name of the Lord." Acts. 22:12. By 
comparing these Scriptures with Paul's doctrine of 
death to sin in union with Christ in the symbolic act 
of baptism, in the 6th and 8th chapters of Romans, it 
can be seen why Peter and Paul preached baptism for 
the remission of sins. 

At this point it may be objected by some one, as 
has been done in the past, that "water cannot remove 
sin." Neither can blood, physically applied. But God 
can remove sin through the merits. of Christ's blood in 
the manner which he has ordained and authorized his 
ministers to proclaim. 

It Is significant that John said, "I" indeed baptize 
you with water, but "He" shall baptize you with the 
Holy Ghost. No place in the Scriptures do we read 
where any man baptized with the Holy Ghost. And, con-, 
versely, we. do not read of Jesus ever baptizing with 
water m In the l|th chapter of St John we are told that ; 
the "Pharisees had heard that Jesus made and baptized 
more disciples than John," but the writer hastens to 
add "(Though Jesus himself baptized not, but his dis- 
ciples) .» Thus the baptism with water for the remiss- 
ion of sins was, and is 5 distinctive from the baptism 
of the Holy Ghost. And where signs are used to symbol- 
ize either of them, entirely different symbols are 
chosen because the essence Is different. Water baptism 
itself is a symbol of death to sin, and where in the 
New Testament it was necessary for the apostles to 
symbolize the bestowing of the gift of the Holy Ghost, 
a fit symbol was chosen which most nearly Indicated 
the essence of what was being done; that of the laying 

5U ■ THE PILGRIM . __ 

on of the apostle <s hands. Twice we read of this 
symbol being used to signify the bestowal of the Holy 
Ghost, upon the believers: In Acts- 8:Ii;-17 it is said, 
"Now when the apostles which were at Jerusalem heard 
that Samaria had received the Word of God, they sent 
unto them Peter and Johm who when they were come down, 
grayed. for them that they might receive the Holy Ghost: 
(For as yet he was fallen on none of them: only they 
were baptized in "the name of the Lord Jesus,) Then 
laid they their hands on them, and they received the 
Holy Ghost." Also in Acts 19:6 it is said, "And when 
Paul had laid his hands upon them, the Holy Ghost came 
upon them; and they spake with tongues, and prophesied. » 

Thus each of these symbols are distinctive, and 
signify a different work in the conversion* of the 
sinner. And neither could well signify the work of 
the other, ' In the first, which is for the "remission" 
(not the atonement, but for the remission to the, sinner 
personally) of sins, the sinner Is burdened -with some- 
thing from which he must be freed: he has something he 
does not want and must get rid of— something to be put 
off. And since God ! s law is death for sin, in Water 
baptism the: sinner signifies that he recognizes this 
truth, -and is plunged into the 'water or "flood" In 
the emblem of death— emblematically buried in -death 
for sin, which is the just desert of all sinners as it 
was in the flood. In Noah's time. And if he were not 
Immediately drawn out or saved out of this watery grave, 
in only a very few minutes he would actually die,.*; But 
he is saved out of it and lives. Thus God has chosen 
a symbol which at once 'represents -both death to sin ■ 
and salvation by being raised again in the likeness of 
Christ T s resurrection; as in the flood, the same element 
that was death to the sinners was salvation to Noah 
and his family in the ark. Therefore the Apostle Peter 
says that In Baptism we are also saved in a like figure 
to their salvation in the time of the flood. 

Also the Apostle Paul says of the Children of Israel 
passing through the Red sea, that- they were all "baptized" 
unto Moses "in" the cloud and "in" the sea. The sea 
was a death barrier between bondage and freedom that 


had to be crossed, and had it not been for the miracu- 
lous power of God in holding back the natural power of 
the sea, it would have been death to the Israelites the 
same as to the Egyptians. They went through on dry 
land, but they went into the depths of the sea (the 
emblem of death) and were brought up again or rescued 
out of it, and lived. As In the flood, the same element 
that was salvation to the Israelites was death to the 

All of the Greek lexicons and commentaries will 
readily admit that the original word in the New Testa- 
ment which Is rendered "baptize" in our English version, 
In its native sense ment to immerse or dip or submerge, 
and is said to have been taken from a root word which 
ment "deep. " It was not a religious word in its native 
language until it was used by by John the Baptist, and 
those who witnessed what he did, to describe the action 
which they sawj and which was later used by Christians 
to describe the baptism of sinners in a religious rite 
according to the commandment of the Lord. "When it was 
thus used to describe a religious rite, it immediately 
acquired an added meaning (not a different meaning) 
more than a mere dipping or imersion, but it still 
described the visible action which was employed in the 
rite B 

All ancient church histories abundantly testify: 
that it was not until many years later, or on some very 
special occasions such as sick bed conversions, or where 
it was impossible to take the convert to where he could 
be immersed in water, that anything else was called 
baptism in a religious sense. 

"There is nothing in the act of affusion that signi- 
fies any remission, or putting off, or death, or burial, 
or planting, or resurrection, or salvation. But the 
immersion of the sinner in water, and drawing or saving 
him out of it again, at once, signifies all of these 
things just as the New Testament doctrine of baptism 
indicates must in some manner be experienced by those 
who are saved. And, conversely, there is nothing in 
immersion that witnesses or reminds one of any bestowal 
or putting on or recieving of the Holy Ghost. But 


the laying on of hands does. And it is the symbol 
which- God has ordained for- that purpose when there is 
need for it to be symbolized." Neither does affusion 
adequately indicate a cleansing. No one bathes them- 
selves for cleansing with only a handful of water 
poured on them— it is not sufficient to cleanse* Nor 
do we cleanse our clothes or utensils or scarcely any- 
thing with only a token amount of water poured on it. 

In the writing of the authors on affusion, mention- 
ed above, a strong emphasis was placed on the words of 
John the Baptist that "He (Christ) will baptize you 
with 'th'fe Holy Ghost $'* pointing out that the same orig- 
inal word is used as -when he said "I baptize you with - 
water." And then it is alleged that it would be in- 
consistant and rediculous 'to .understand that they ; were 
"dipped" in the' Holy Ghost, But it certainly would not 
be inconsistant or rediculous to understand or say that 
they were immersed in the physical manifestation of 
the Holy Ghost as it came upon them in the upper room 
on the day of Pentecost ^ for it says in Acts 2:2, "And 
suddenly there came a sound as of a rushing mighty 
.wind, and it FILLED all the house where they were 

Even in the baptism of suffering, of which Jesus ■ 
spoke, and he himself was to endure , it would be wholly 
cons 1st ant to understand an immersion or overwhelming 
in sorrow, as we sing in a certain hymn: 

Je dying sons of men, 

Immerg'd in sin and woe, 

In conclusion, therefore it is evident that the 
difference in point of view centers around the question 
of what the symbol of water baptism signifies. If it 
could be established that its major purpose is to 
signify the baptism of the Holy Ghost, then those who 
advocate affusion would have some strong points *to 
favor their position, but no place does the Scriptures 
testify that it is for that purpose, * Nor can such a 
position be easily reconciled with the apostle Paul's 
doctrine on Baptism as a symbol of the sharing of 
Christ's death for sin.— D.F.W. 


By Melvin Coning 

In light of some of the present day teaching in the 
world, I feel burdened to pass on a few thoughts. The 
watchword of our time is, " Take heed that no man 
deceive you. 11 Deception is one of the most effective 
tools that the devil has with which to work. In this 
way he can bring judgment and condemnation on people 
and yet have them believe they are following the Lord's 
way. In speaking of the last days Christ says, "Not 
every one that saith unto me Lord, Lord, shall enter 
Into the kingdom of heavenj but he that doeth the will 
of my Father which is in heaven. Many will say to me 
in that day, Lord, Lord, have we not prophesied in thy 
name? and in thy name have cast out devils? and in thy 
name done many wonderful works? And then will I profess 
unto them, I never knew you: depart from me, ye that 
work iniquity*" (Matt. 7 : 21-23 ) 

'Why is it that the devil is so successful in decev- 
ing so many? It is because, as he did with Eve in the 
garden of Eden, he Is mixing truth with unrighteousness. 
The scientific knowledge that man has gained t has enabled 
the devil to "reason" with man to his own destruction 
more effectively., Man in his self-seeking quest for 
knowledge is straying farther and farther from the pure 
and simple truths of divine revelation. The froward go 
so far as to advocate that through their scientific 
achievements they will be able to prove their belief 
that man is the highest being In existancej in other 
words that man is his own god. It is no wonder that 
Christ said, "Tflien the Son of man cometh, shall he find 
faith on the earth?" 

Is this. not in contrast to the teaching that there 
shall be, a revival that shall shake the world in these 
last times? Some believe that there is a great work 
to be done, that the world must be evangelised before 
Christ, will come, quoting Matt. 2Lj.:ll|, "And this gospel 
of the kingdom shall be preached in all the world for 
a witness unto all nations ; and then shall the end come." 


No one will deny that there truly is a ; great work to , 
be done. It is just as necessary for us to witness for 
Him as it ever was but is it in harmony with God's Word 
to say that the world must be evangelized or converted 
before He comes again? It merely says that this gospel 
shall be preached (or published, as one translator has 
it) in all the world for a witness untp all nations. 

Others seeing the misapplication of this Scripture 
claim there is to be a last time fulfillment of Joel*s 
prophecy of God pouring out his Spirit upon all flesh, 
but Peter said on the day of Pentecost This is that 
which was spoken by the prophet Joel. God has his 
own way that this shall be- accomplished if there is to 
be a last time fulfillment of this prophecy* We read 
in Revelation lU:6, "And I saw another angel fly in 
the midst of heaven, having the everlasting gospel to 
preach unto them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people »" We need 
not fear that any shall go into judgment without having 
had a chance to accept Christ. 

■ This fear; explains the great zeal . exercised, among 
professed Christianity today to get the gospel to the 
heathen. But what gospel are they taking? If it is 
the unadulerated gospel of Christ let us thank the 
Lord for it, but we fear otherwise* Christ has said . 
in His great commission, "Go ye therefore, and teach 
all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost: teaching them 
to observe all things whatsoever I have commanded you: 
and lo, I am with you alway, even unto the end of the 
world." There are several unsubscribed for religious 
publications coming into our home preaching salvation 
x<ri,thout obligation , going so far as to say that all that 
is necessary is to accept the truth that Christ died 
for you and sign -your name on the dotted line. True, 
it is so necessary for us to believe that Christ died 
for us, but is this the full gospel? The belief that 
is taught in the Scriptures implies more than just the 
mere acceptance of fact, for Paul says in Romans 10:16 
"but they have not all obeyed the gospel. For Esaias 
saith, Lord, who hath believed our report?" The Apostle 


John -writes, "He that saith, I know him, and keepetbT" 
not his commandments is a liar, and- the truth is not 
in him." These may seem like hard words but they are 
spoken in the spirit of love. This same apostle- said, 
ttiat "God is' love," and has told us so much about love. 
God demands' of us, obedience. He demands that we "believe 
that h& is." land that he is a-"rewarder of them -that 
diligently . seek him," : We must' have faith in Him as - '•• 
the saviour bf mankind, and repent of our sins, and 
enter into a covenant relationship with him by holy . 
baptism. To say that belief in Christ is all- that is 
necessary is .to simply ignore the plain teaching of •- . 
the Scripture. 'Here is where the devil is mixing truth 
with error saying part, but not all, of God's word : is bind-; 
ing. These same publications are going' into foreign . 
l^nds and to those that "know not the gospel.:" We cannot . 
help T)ut feel this is displeasing to- our Maker/ 

Let us "each one seek the truth more diligently, for-, 
we know that . "the Spirit speaketh expressly, 'that in 
the latter times some shall depart from the- faith, . v-. 
giving heed to seducing spirits, and doctrines bf "'devils.-" 
(I Tim. J4:l). "For the time will come when they- shall 
not" 'endure sound doctrine; but after their own lusts 
shall they heap to them selves teachers, having itching 
ears i and they shall turn their ears' from the truth, 
and shall be turned , to fables « " ; ( II Tim* 4:3) The - 
Apostle Paul says that in the last days -will be "peril- 
ous times," for the devil knows that he has only a-"" 
short time, Can anyone say that we are not- in the last ■ 
times? Let us take heed to /ourselves and unto the 
doctrine, that we be not deceived 

All kinds of information is available through the- 
media of, radio, television, magazines j tracts, and 
newspapers. There are truths that eaii be learned 
through these means, but let us "try the spirits 
whether they are of God:" because many false prophets 
are gone out into the world. 

Goshen, Indiana 



I believe, there, is no other truth in the Bible that 
has thrilled me more-than the power of the resurrection. 
This was an important theme of the apostles to inspire 
men everywhere to a living faith in Christ, This arti- 
cle will deal *U3bi that hope of the resurrection, the 
hope referred to in Rom* 8.:- 21;, "For we are saved by 

We will notice that the word "hope" in this Script- 
ure refers to the resurrection as is seen in the pre- 
ceding verse, . "even we ourselves groan within ourselves, 
waiting for the adoption, to wit, the redemption of our' 
body" (V.,23). "Hope" here is not used as it is general- 
ly used today, as based on mere luck, but is used be- 
cause it refers to a- future work, as seen in the follow- 
ing verse, "But if we hope for that we see not, then do 
we with patience wait for it" (v. 25) • The Apostle 
Paul never intended for saints to doubt their salvation, 
but had full assurance as is clearly seen in all his 
writing » Reading Rom. 8:21; from the Williams trans- 
lation will make it clearer, "For we are saved in such 
a hope." 

Plowing that Jesus was raised from the dead which 
gives us. this hope, let us consider the power of the 
resurrection. First,- this power as it relates to us 
in our psesent lives , As. we open our hearts to receive 
Jesus, He reveals Himself to us^ and whether we are 
fully aware of all that takes place or not, there is 
a great miraculous power beginning His work in us, 
which is the Holy Spirit Himself, even the same power 
that raised up Jesus from the dead* 

Before this work of regeneration took place in us 
we were living in the realm of our senses, thinking of 
ourselves mostly in the term of being the body and 
having a soulj and so our thoughts were centered upon 
this temporal life, and naturally our main efforts were 
to provide for the body* Needless to say that while 
we were in this condition it was impossible to please 
God. When regeneration takes place in our lives we be- 


come new creatures. The work of the Spirit is revolu- 
tionary. That which was impossible for us to do because 
of the law of sin and death now becomes a reality 
through the law of the Spirit of life* 

Before regeneration we are governed by the desires 
I of the body, .now the desires of the body are controlled 
. by the inner man through the Spirit of Christ, Now we 
^ see ourselves as God wants us to see ourselves, and 
what we really are # We see ourself now as souls and 
living in bodies, souls that live forever. Now we 
appreciate the Word and understand Scriptures such as 
John 5:2l4> "Verily, verily, I say unto you, He that 
heareth my word, and believeth on him that sent me, 
hath everlasting life, and shall not come into condem- 
nation; but is passed from death unto life." 

Life has taken on a new look. Our view of life is 
entirely different*, We see everything from a spirit- 
ual viewpoint. Now life is real, we can only now 
really enjoy life, enjoy God l s creation, enjoy the 
countless blessings. While in bondage we were short- 
sighted, thinking of death as the end; now death is 
only the steppingstone into the eternal realms. 
By His Spirit bearing witness with our spirit we becorae 
God-conscious, and have the privilege of fellowship 
with Him, This is a foretaste of the future glory. 
Through the quickening power of the Spirit we are en- 
abled to live the victorious life. We are now our real 
selves, the way God has created us to be, that is, in 
the inner man. Our body is not yet redeemed but we 
can understand ourselves as eternal beings, and death 
" will only mean putting off that which is mortal, and 

the resurrection putting on that which is immortal. 
^ We now come to the future work of redemption, the 
resurrection. We can think of salvation in three 
tensest past, when we were converted and saved from 
past sin; present, being saved from the power of sin 
through the Spirit and the intercessory work of Christ 
our High Priest; future, complete deliverance, saved 
from the presence of sin, glorified, and with Christ 
forever.' This last work will be the most glorious of 
all. When we consider God's dealing with man we find 


each successive work better than the preceding one. 
This future work which we are yet to experience is to 
be even more glorious than our previous experiences. 
If receiving the. earnest, or down payment of our in- 
heritance, is glorious, how much more glorious shall 
be the redemption of the purchased possession! Now 
we see as a dim reflection, then in reality, In Eph. 
2:7 we get a glimpse of the vastness of life beyond 
the grave, "That in the ages to come he might shew the 
exceeding riches of his grace in his kindness toward 
us through Chris.t Jesus c 

When comparing our present state with the things 
prepared for us as revealed by the Word and ; the Spirit - 
we become homesick for heaven* And because of various : 
trials, persecutions, or suffering, we def initely' f eel 
limitations brought upon us through that which is mortal, 
and we groan within ourselves waiting with patience 
for this hope to be turned into reality, "For we are 
saved in such a hope " Then shall be brought to pass ,; 
the saying that is written, "Death is swallowed up in 
victory." —Gospel Herald 


The immortality of the soul is not a Christian • 
doctrine The resurrection of the body is a Christian 
doctrine* Immortality and resurrection are not synon- 

There is an almost universal expectation of a lif e ; -*- 
which follows this earthly life* Long before Christ- r - 
taught about eternal life, centuries before Judaism 
set forth certain basic foundations for eternal life, 
such countries as Egypt, India, and Greece -had clear 
and definite theories about life after death* All the 
great religions of the world teach immortality^ Such 
a cult as Spiritism is obsessed by the continuance of 
the .personality beyond. the grave. One need not think 
his "thought is Christian because he believes that some- 
how,, somewhere, we go on living after what we here call 
death. Someone has observed that mere Immortality- 


only serves to project the sin problem Into eternity* 
Christians, of course, do believe in immortality." 
But what Jesus and Paul taught on this subject is very 
different from what Plato taught, or from the trans- 
migration of Hinduism, "or the survival theories of 
Spiritism* The distinctive Christian contribution to 
the doctrine of immortality is the assurance of the 
resurrection of the body, ' % * 

This assurance rests, not upon philosophy, or aspir- 
ation, or any natural abhorrence of the loss of person- 
ality. It rest upon the historical fact of the resurr- 
ection of Christ c Something entirely new came into 
revelation upon the first Easter day. Old Testament i- 
faith in life beyond the grave ±3 built upon a solid 
foundation In the character and the will of a living 
God* But the method of eternal life was in a. haze 
until Christ drove that hase ax^ay by rising from the 
dead.. As the first fruits of all who have slept, He 
showed us how we shall live again. Because He lives, ,; 
we shall live also. ' ; - J 

Our hope of eternal life, then, is not in immortal- 
ity, but in a relationship which we bear td> Christ. 
As our Saviour He died and rose again in our behalf *. V 
We triumph in Him, as we' experience with Him both death 
and resurrection* The spiritual experience of renew- 
ed life which we even now enjoy is an assurance that 
at His coming our bodies also shall be redeemed from 
death, so that as whole persons, not simply as disem- 
bodied souls, we shall partake of eternal life. 

Easter, then, is for the Christian more than a symbdL 
of life which goes on and on. It is the celebration 
of a great historical event, the resurrection of Christ, 
which has become the ground and hope of Christian 
assurance. We, too, look forward to a resurrection. 
— Editorial in a past Easter number, Gospel Herald 

Daniel Webster said, "If there is anything in my 
thoughts to commend, the credit is due to my parents 
for instilling in me an early love of the Scriptures." 



HENRI ROYER, son of Levi and Julian (Ebie) Royer, 
was born February 23, I876 near Middlebranch, Stark 
Co., Ohio, and died in the Elkhart General Hospital 
in the morning of February 12, 1961, eleven days before 
his 8£th birthday. He had been ill of pneumonia and 
complications for 13 days. 

He lived in Stark Co., Ohio until choosing a compan- 
ion, Dora L. Metzger of Rossville, Indiana, on August 
h 9 1923^ After living near Rossville several years, 
they moved to Elkhart Co*, Ind. in 1928, where his 
remaining years were spent. He was a farmer by occupa- 
tion and loved to till the soil and tend growing plants. 

Besides his wife, he is survived by three sons: 
Harold, of Elkhart; Dale, of Goshen; Artus, at home; 
and seven grandchildren. Also surviving are three 
sisters: Mrs Elisabeth Smith of Kartville, Ohio; Mrs. 
Ellen Smith of Lodi, Ohio; and Mrs. Laura Aitken of 
North Canton, Ohio. One brother, Dan of Delphi, Ind., 
and one sister, Anna Lindower of North Canton, Ohio 
preceded him in deattu 

After brief services at the home, funeral services 
were conducted Wednesday, February 15, at 10:00 a»m* 
at the Yellow Creek church, 2 miles east of Wakarusa, 
by Lester Kinzie, assisted by David Skiles and Elmer 
Brovant. Text: Job lUrli-U Hymns used were 376 at 
home, U83j h99, and U28 at church, and k9k and h% at 
the graveside. The body was laid to rest in Yellow 
Creek cemetery. Gone but not forgotten. 

The Family 


The Brethren near Wakarusa, Indiana have notified 
us that, if the Lord will, they will hold their love- 
feast April 1st at the North Union meeting house 2§ 
miles southwest of Wakarusa. A hearty invitation is 
extended to all the members and friends who can to 



Question 12. Whether the principle passage, Mark * 
16: 16,. does not prove rather the contrary, when Christ 
so emphatically says, "He .that believe th not, (and not, 
he that is i^ot^ baptised,) shall be damned. 11 

Answer. We believe indeed and confess this, that - 
not on account of baptism, but only to the faith in 
Christ, eternal life is promised. John 3:l£,i8. Why 
then should a believer not be willing to do what is 
the ..will of him, in whom he believeth? Now since it 
is the will of Christ, that a believer should be bap- 
tized, it is also the will of the believer, and thus • 
believing and willing, as Christ willeth, he is saved, 
although he should by necessity be prevented from ob- 
taining baptism. Just as Abraham, who was willing to 
sacrifice his son Isaac, and it. was not done* — the son 
was not sacrificed, but the obedience was fulfilled,— 
obtained the blessingl— so likewise a believer, being 
willing to be baptized, and from necessity not being 
able to obtain it, as the thief. .on* the cross could not, 
is still .saved* But if a person- will not be baptized, 
he will be righteously judged an unbeliever and as dis- 
obedient, not on account of baptism, but on account of 
his unbelief and disobedience* Hence it is quite right, 
when Christ says, "He that believeth] Else; if Christ 
}iad confined salvation to the water, men would-be much 
more willing to be baptised, and retain their self-will 
in other things; as Antichrist is doing-, ascribing sal- 
vation only to the water, though a person may do in 
other things as he pleases. 

Question 13. If baptism in water be absolutely 
necessary, why has Christ made no mention of it in his 
sermon on the mount, when speaking of the blessings; 
Matt. 5; nor in his descrpition of the judgment Matt* 
2£, does he intimate the least of it, though he treats 
especially of those who shall be save or damned? 

Answer. It is astonishing, how little men attend 


to the pure mind of Godj Christ indeed speaks, Matt. 
£, of many blessings^ but we might do well to enquire, 
whence may such blessings be obtained? Christ says, 
"Blessed are the meek)" and we ahould notice well, 
how Christ calleth, Matt. 11:28,29: "Come unto me and 
„ • e learn of me e " Hence we confess, that Christ 
alone is the Saviour, and whoever wished to be blessed, 
as he preaches, Matt. $, must necessarily accept him 
in true faith, and submit to him in obedience as clay 
in the hands of the potter, and He it is, who -must 
make all things new, and save all, and to him all the 
prophets have pointed. Now since Christ the Saviour, . 
and good physician, deems baptism also necessary for 
the believer, obedience to this command of baptism is 
also necessary unto salvation. Although in Matt* 2$ 
Christ calls those blessed who fed and clothed thim, 
without saying anything about the new birth or regener- 
ation, of which he had spoken, John 3, when he said, 
"Except a man be born again, he could not come into 
the kingdom of God." Here he said nothing of visiting 
him in prison or of giving meat to his members . who 
then would, or couLfl think that those in Matt. 2> were 
unregenerated, or unbelieving men, and that he calls 
them blessed merely on account of those outward works? 
Oh no I Who would suppose that they were contemners of 
baptism? We believe that not a single despiser of 
water baptism will be among them, though there may be 
some unbaptized ones, who were such out of necessity, 
and not from scorn* 

Question Ik* How would you prove that John the 
Baptist himself was baptized, when he said to Christ, 
Matt. 3:Hb !t I have need to be baptized of thee, and 
comest thou to me?" or whether by a particular except- 
ion, he was saved without water baptism? 

Answer * In the same manner we might enquire after 
many things, where Peter and John were baptized? or 
where this or that saint of the Old covenant was cir- 
cumcised? and more o ± uestions might be raised than 
would tend to edification toward God in faith, as Paul 
mentions I Tim. Is that there were men who gave heed to 


fables and endless genealogies. let we will also 
herein reply in patience. John was indeed willing to 
to be baptized- of Christ, and desired it, and to such 
faith we ascribe salvation according to Scripture, and 
not to external baptism. Now though it is not literally 
stated f in Scripture, that, he was baptised, still we 
find so much written, as to show that he was no despis- 
er of baptism, and John will not be found among those 
who say: Why, what can water help me? But he has prov-- 
his obedience - toward Christ, as Abraham proved his 
toward God in off ereing up his son. The son was not 
sacrificed and yet obedience was fulfilled. 

Question 15<, Wheter then,, all those who' liVed and 
died after the time of the primitive Christians, and 
who had not received baptism in the original manner, 
must be absolutely lost and damned, though they have 
faithfully observed ±ri other respects all the fundamen- 
tal rules of Christ and. true Christianity, and in part 
have sacrificed their blood and life for it, merely- 
from ignorance, or from want of a higher motive, they 
remained satisfied with their (so called) baptism re- 
ceived in their infancy? •'.':'.- 

Answer* If it happened to them- as to Abraham in the 
offering up of his son, namely, that they had that true 
faith in Jesus, which is the foundation of all the 
rules of true Christianity, then they are surely saved, 
though they did zict obtain the outward baptism, as may 
"have been the case in times of persecution, and from 
other causes. "But if they thought their infant baptism 
to be 'right, it shows that, they were still ignorant of 
the first principles of the Christian religion* Hence 
they lived out few, perhaps none of the fundamental 
rules of Christianity, and will scarcely become partak- 
ers of the nature of- the new creature, which alone is 
acceptable to God. However, we will not judge them 
who lived many years ago, but leave them to their God. 
But their ignorance will not help those of our day who 
refuse baptism, and who will then plead ignorance at 
the great day of accounts. 


Question 16. Is not the commandment of baptism as 
binding on .children, as the command of circumcision 
in the old covenant was, and are they not therefore in 
danger of being lost if they die without being baptized? 

Answer. As little as circumcision concerned child- 
ren before the eighth day, (and to have circumcised 
them before that time would rather have .been a trans- 
gression of the law;) so little does baptism concern 
children before they are able to confess their belief; 
and to this age of belief, the eighth day in the law 
of circumcision seems to point as a figure. 

Question 17. Were children which were under the 
old covenant, and which died before the eighth day 
without circumcision, lost? And how are the words of 
comfort by David, II Sam. 12:23, to be regarded with 
regard to his child, begotten of Bathsheba nhich died 
on the seventh day? 

Answer. Male children which died before the eighth 
day, transgressed the law of circumcision as little as 
girls, which were not at all circumcised, yet the want 
of circumcision interfered in no wise with their salva- 
tion. Enoch led a godly life for some hundred years, . 
and was not circumcised, for it was not commanded to 
him'j yet he was obedient to God. Thus it is with 
divine commandments; where there is no law, there is 
no transgression, and where no offence is committed, 
there is no punishment c 

Question 18* When is it proper to baptize children? 
And are we not to use all diligence to bring them to 
baptism as soon as possible, even in their infancy? 

Answer. Children are to be offered up to the Lord 
in prayer, but as to their baptism, we are to wait 
until they can show their faith, ahd make confession, 
which may be called the very eighth day, or their first 
day of the new creation in man. If they were baptised 
sooner in their ignorance, it would be just as if the 
Jews had circumcised before the eighth day, which 
would rather have been a transgression of (the law of) 
circumcision, than an obedient act* 


Question 19. Are not children susceptible of faith, 
Lukfe 1: ■■ Ul'-hUi Matt. 18:3,6,- Luke 18:16,17, I Cor, 7: 
lU, &c. and consequently of baptism, though incapable 
of confessing the same by as many words as the adults; 
for agreeably to Mark 16:16, a mere easily deceptive 
confession in baptism by words, is less esential than 
the reality of faith? 

Answer, -The only circumstance in Scripture, which 
we have about John, that he was moved in the womb by 
the Holy Ghost, was because Jie was to be a child of • 
promise, and a forerunner of the Lord;, and yet we see 
that 'in his mother's womb he could not have been circ- 
umcised. But after he was born they still deferred, 
circumcisiom until the eighth day, and thus. 'the motion 
of John did not occasion a change in the order of God 
with respect to circumcision, but he was .to be circum- 
cised like other children on the eighth day. Just. so . 
it is with baptism, for if even the children of believr 
ing parents were to move in their mother's womb, they 
would have to wait for baptism until they, were born 
into the world, and even then to ■"■wait until they were 
moved by the Holy Ghost to desire baptism with express 
words. Then they might be baptized, because outward;.- : t 
baptism requires an outward demand, as' we .may .see, in-; 
Christ himself, Matt, 3*13. And such demand must be., 
awakened by true faith in the LoM Jesus; otherwise 
it is not allowable to baptize a child, since salvation 
is not in the water, but alone through faith which 
worketh obedience through love* ■- .•-..-. 

Question 20. Does it not militate against the evan- 
gelical spirit of the New Covenant, to make an outward 
ceremony .as absolutely necessary to salvation; and 
would this not correspond with the doctrine of the old 
law zealots against whom Paul has written so severely 
in his epistles to the Galations and Colosians? 

Answer. We do not make anything more of baptism 
than what is commanded in Scripture. Now since it is 
there said that believers should be. baptised., we deem 
it a disobedience to oppose that which Qpd has ordain- 
ed. ..And, he who resists God only in one thing, and 


should it be so small as outward baptism, would be. 
justly punished for his disobedience. 1 do not know, 
however , whether we may consider any command of the 
Lord Jesus, as small, if we have a true regard to- the 
power and authority, of the Lawgiver.. Concerning what 
Paul wrote to the Galatians, and Closians, that relates 
only to the law of Moses, because it was too weak, see 
Heb. 7 2 18 « And the Galatians wanted to observe those 
laws only to escape the cross of Christy and to lay 
aside the doctrine of Jesus. But Paul rather reminded 
them -of baptism, when he writes, "As many of you as 
have been baptized into Christy have put on Christ. 11 
Gal. 3*27. Consequently the mind of Paul is not at all 
against, but rather in favor of baptism. 

Question 21. Is there not, by making baptism an 
absolutely necessary commend unto salvation, a danger 
of introducing a new system of popery, and a salvation 
by works? - 

Answer. It has been sufficiently testified, that 
we do not endeavor to obtain salvation by such simple 
things, but alone by faith in Jesus, which must produce 
acts of obedience, if indeed it be a saving faith, 
where, however, no such faith exists, which produces 
obedience, (not after the doctrine and commandment of 
the pope, but) according to the command of Jesus the 
Cricified, there is no salvation promised. 

(to-be continued) 


To give me some .high work of thine, 
Some noble calling, or some wonderous task; 
Give me a little hand to hold In mine; 
Give me a little child to point the way 
Along the pleasant path that leads to thee) 
Give me two shining eyes thy face to see. 
I do not ask that I may ever stand 
Among the wise, the worthy, or the great j 
I only ask that softly, hand in hand, 
A child and I may enter at the gate. 

— Selected by Stella Flora, Nappanee, Ind. 


(BIBLE STUDY, continued from back page) 
words of this prophecy, and keep those things which 
are written therein: for the time is at hand." Rev. 1:3. 
Thus the book begins with the pronouncement of bless- 
ing upon its readers, and those who hear and keep the 
words of the prophecy. And in ending, grave, warning 
is given that the most severe penalties would be suffer- 
ed by those who dare to take away, or to add to the 
words of the prophecy, indicating its completeness and 
finality as the last inspired word of God to .man..' -_■ 
The book ends with a promise from our Lord, "Surely 
I come quickly," and with a prayer from the depths, of 
heart of St John, and indeed from that of every true 
Christian, "Even so, come, Lord Jesus." 

Marvin Crawmer,. Long Bam, California ■ 


I do not ask, ' Lord, en the way, 
That I each step may see, 
But only that when roads divide, 
1*11 know the way to Thee # 

I do not ask Thee that the road 
Be ever smooth and wide, 
But only that, Dear Saviour Thou 
Art ever near my side. 

I do not ask there- may not be • 
Many weary hills to climb, 
But only that, by faith, I feel 
Thy steps, Lord, leading mine. 

And then I ask, when eyes grow dim, 
And life T s short day is o r er, 
I still may feel thy loving hand, 
Guide me to the Heavenly shore. 

— Annie Baker, Mapie Ontario 



The Revelation of St John, the last book of the 
New Testament, is often called the Apocalypse, which 
is its title in Greek, signifying "Revelation. « 

The majority of critics believe the time, of its 
writing to be 95-97 A.G.. 

The writer of the book was the aged Apostle John, 
who for his testimony qfthe divine word of God was 
banished to the island Patmos, and it was while here 
that he ,was given the: Revelation* 

The: f irs.t verse of .the book declares God to be the 
author, through His Son Jesus Christ, who sent and 
signified it by his angel to his. servant John. 

The Revelation was given to the -seven churches of 
Asia, which were suffering persecution under Dimitian. 
By this time also many grevious heresies had crept in, 
and some of the churches were in dire need of correct- 
ion as well as encouragement. 

Although the book was addressed specifically to the 
seven churches of Asia, we have abundant reason to be- 
lieve it was intended to be pertinent to the church in 
every age. 

Perhaps no other portion of Koly Tririt has been more 
controversially interpreted, and all who read it must 
admit that it is a book of mysteries. Yet it contains 
much which we can readily understand, and in it is 
found some of the most precious promises found any&here 
in the word of God. It is here that a great portion 
of our knowledge of the ultimate victory of Christ is 
found, and of the utter destruction of the powers of 
evil, and of the indescribable beauty of the New 

No doubt the knowledge of the Revelation has given 
many Christians the courage to confidently and cheer- 
fully face the most cruel persecutions and death that 
the enemy could devise, knowing that there would be a 
crown of life awaiting them in glory. 

"Blessed is -he that readeth, and they that hear the 
(continued on inside page) 


VOL. 8 APRIL, 1961 N0 - j* 

v% DearIy beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 


Oh why, Ch why, 
Do- men choose to die? 
."While life and salvation- . v> 
Is so free to creation. 

And yet of heaven to relate, 
Of the cost so great,— 
In God's only Son 
His will to be done, 

Jesus through his wonderful love, 
Has left heaven above, 
And came down the earth 
To bring us new birth. 

And brought from heaven, salvation's plan, 
Down to reach poor sinful man; 
God's will from heaven begun, 
And on earth it will be done. 

So why do men wait, 

Until it's too late? 

While the Lord's so loving and kind, 

Seeking and searching for sinners to find. 

And tenderly saying, "Come unto me 
Oh while I am calling theei" 
Every one, from near and far, 
While heaven's gates still stand ajar* 
— Paul Clark, Modesto, California 

THE PILGRIM is a "religious" magazine published monthly by Daniel F. Wolf fn the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


From the many gospel accounts of Jesus 1 ministry 
while on earth it is evident that he did not consent to 
the Pharisees' interpretation of the meaning of the sab- 
bath day. In his sermon on the Mount and in several 
other instances he referred to a number of the command- 
ments of the decalogue , but in none of them did he ever 
refer to the fourth commandment or enjoin its observance 
on any of his disciples. But when charged by the Jews 
that his disciples did that which was not lawful for 
them to do on the sabbath day, he answered them 5 "The 
sabbath was made for man, and not man for the sabbath; 
therefore the Son of inan is Lord also of the sabbath. 11 
Mark 2:27, 28* The reasonable interpretation of this 
statement would be that the sabbath was made for man's 
benefit, ana that Jesus had the authority to interpret 
its meaning*. 

Sabbath means "rest" and is so interpreted in both 
the Old and New Testaments, and Jesus" attitude and doc- 
trine concerning the sabbath day strongly indicates that 
in himself is the fulfillment of all the meaning of the 
sabbath day. For he says in Matt. 11:28, n Come unto me, 
all ye that labour and are heavy laden, and I will give 
you rest. 11 In Heb. htj it is said, I! For we which have 
believed do enter into rest, as he said, "As I have sworn 
in iny wrath, if they (the children of Israel who fell 
in the wilderness, chapter 3») shall enter Into my rest; 
although the works were finished from the- foundation of 
the world* " Verse 10 says, "For he that is entered into 
his rest, he also hath ceased from his own works as God 
did from his." ( ... 

Thus Heb h seems to say that, God's true sabbath or 
rest is not a day but a perpetual condition of which 
the seventh day was a: sign, and that this true rest was 


was prepared (made for man ) from the foundation of the 
world. We should remember that God "rested" on the 
seventh day in the sense that his work was finished- 
completed— He did not resume the work he had been doing 
on the next day after the seventh. "For in six days 
the Lord made heaven and earth, the sea and all that 
in them is, and rested on the seventh day»" 

Adam was created on the last or sixth day of the cre- 
ative week . Therefore the first realization that Adam 
had of himself he was in God's rest. God's seventh day 
was Adam's first day of . realization and activity. Al- 
though -he was last In the order of creation the Scrip- 
tures clearly indicate he was first in the mind of God 
in the purpose of creation, and all the rest of the 
creation was made for his benefit; for he was given 
dominion over the rest of the creation. Gen. 1:28; Heb. -2. 

Thus Adam and his posterity were intended to be heirs 
of the finished work of God. He did not work for him- 
self nor for what God gave him. He was to "dress and 
keep" the- garden but there is no indication that he had . 
to work for a living. For in the garden was every tree 
that is pleasant to the sight, AMD GOOD FOR FOGDj the 
tree of life also In the midst of the garden, and the 
tree of KNCJWLEUGE of good and evil. There is no indi- 
cation that he was heavy laden or had any burden of 
soul, and God mercifully warned them to not eat of the 
tree of knowledge of good and evil "lest ye die." But 
through the subtility of Satan they disobeyed God's 
voice and sinned and were expelled from Paradise, from 
the presence of God and from the tree of life. So by 
transgression, Adam fell and lost the rest which "was 
prepared from the foundation of the world. In this 
state he was compelled to work for himself to rdake a 
living, and in sorrow eat bread in the sweat of his face 
until he returned to the ground from whence he was taken. 

Ghapters 3 and k of Hebrews tell of the children of 
Israel under Moses being delivered from Egyptian bondage 
and promised a land of rest 5 which was a figure of the 
true rest that remains for the "people of God." But 
because of unbelief they failed to enter in. Heb. 3: 

76 ........... .......THE JPILGRBl, 

7-19. Although the children. of- those who fell: in; the 
wilderness were led into the Canaan land by Joshua, it 
was not' the true rest because another day was spoken, of . 
Heb. Ii.:6 ; , But in David "after so long a time u God - 
again promised the "rest" or true sabbath which he inten- 
ded from the foundation of the world, when ha res-ted 
from all his works. This" is the rest which remaineth .. 
for 'the people of God and is found only in Jesus Christ, 
the son of David. "For we which have : believed do enter 
into his rest/' as he-said- ' Thus entering into the. 
reality- of what the ' seventh: day signified until Christ... 
came and put away sin by the' sacrifice of himself. 

The sabbath day was first, given to the children of 
Israel in- the desert when God gave them Manna to eat, 
and was later included in the ten commandments. It is 
• clearly- stated an- Ex. 31*13 that it. was for a SIGN to 
them, "Verily my -sabbaths ye' shall keep: for it is a 
SIGN- between me and ybu throughout your generations; ir- 
YOU. " "Arid remembe^'- that thou wast a servant in the 
land of Egypt, and that the Lord thy God brought thee 
out thence • through a mighty" hand and a stretched out 
arm: -THEREFORE 'the Lord thy God commanded-thee' to keep 
the 1 sabbath day. u - ; Deut. S ;•!;?» 

The deliverance from Egyptian bondage and the reali- 
zation thav it was : the Lord: God that sanctified ihqja' 
were figures of the true release from the bondage. -of .:■ 
sin and our sanctifiaatlon to God through the Holy Spirit, 
wherein, we cease from our own works of self interest. . 
and selfishness to become the children of God in reality 
and -therefore heirs of all his promises both present 
and future. 'Come unto me all ye that labour and are ■. 
heavy laden and I will give you' rest. Take my yoke upon 
you and -learn of me for I am meek and lowly in heart: 
* arid ye shall find rest unto your souls. For my yoke' 
is easy -and my burden is light. 

- ■ — D«F.W. ■• . 



.; BLESSED ARE THE MEEK, said our Lord on the mount. 
But how few of us Christians could be described as 
meeki Most of us scarcely recognize the virtue. We 
think of .Christians as campaigners, out to reforxa other 
people, other groups, our whole society. In. our zeal 
to, make righteousness prevail, we have not remembered 
that our chief objective must be to let it prevail in 
our own hearts, to dominate our very personalities. 

The one who professes nonresistance and works for 
peace is in a particularly difficult position. He is 
upholding a minority point of view) he is setting him- 
self against current. thinking© He has to put up an 
argument; he has to oppose entrenched error and rampant 
evil. He becomes a fighter , fighting for peace. And 
he may never achieve true peace in his own heart. 

We believe in peace. We have an official position 
against war. A large percentage' of our young men say - 
they are conscientiously opposed to war* And yet we 
probably have the average number of tyrannic parents, 
of quarreling families, of touchy neighbors, of conten- 
tious church members, of selfishly arbitrary leaders. 
The psychiatrists description of the unloving person- 
ality fits many of us. 

We must come to see that nonresistance Is not merely 
a code of behavior. It is not merely the heavy hand 
of divine law laid upon us, to which we grudgingly 
yield. True nonresistance gives a loving quality to a 
personality. A nonresistant person is one who has 
been divinely transformed and made into a kind of "per- 
son which he could not possibly be by his own power. 
If someday you should meet a person who is indeed a 
loving personality, you will know that he is a miracle 
of grace. 

Nonresistance is not a matter of the isolated deed, 
but rather of a, character which is relatively stable. 
It is a heart attitude, not a behavior pattern super- 
ficially attached. It is motivated by love, not by 
policy. A merchant may control his temper rather than 

78 ■ ■■■•■ the -pilgrim 

lose a customer. ..... Some of us show more consideration 

to the people we meet in shop and office- than we do to 
cur, families* - -We must. make : a ; good impression in public 
in order, to succeed. But a true nonresis-tant heeds no 
such ..-motivation;* ;■ He acts, meek because he is meek,, He. 
defers. to others; because he, has been , conquered by Christ. 
He:. is dead, and v reckons every impulse to resistance as, 
evil,; and therefore to be mortified, He is tempted, 
of course, but. he is triumphant in Christ, ■ 

A^ nqnresis tant person is ready to apologize , and to 
ask. forgiveness* He has no assumption that of course 
he is right aad the other person wrong., .His mind is 
open . to : consider opinions other than his own. If he 
should see : that he is wrong, he is quick to : acknowledge 
.it. If he comes, to see that he. has been unjust or un- 
truthful,..he : begs forgiveness with a sincerity -which . 
cannot be questioned. He is a good confessor: not of 
others .slips, but of his own. He has no desire to 
have, the la st word v which is the dear ambition of the 
unloving personality, 

One- who loves does not insist on having his own way, 
ife has learned the , good way of compromise. So long 
have we ..preached the uncompromising position against 
sin. that many hgye come to think, an, unyielding spirit 
is to be desired. We need some sermons on Philippians 
k*$t "Get a reputation for yieldedness 11 (Moule)* The 
only way that people can live together. -In home, in 
community, In church,. In the large society, is by sub- 
mitting themselves to one another. Most of the things 
on which we disagree are not essential moral matters*' 
They are personal- preferences, tastes, and "prejudices, 
Thq peaceful,, spirit has learned to give in* 

!r Love is not ., . , boastful. It does not. put on 
airs" (I Corinthians 13.:U> Goodspeed)* Much fighting 
begins In a strut. We have so much dignity to preserve, 
so much face to save, that we are driven to wars and 
fighting.* We- set chips on our shoulders which others 
can*t resist knocking off* Then. we have to slap and - 
cuff and scold to show we meant what^e ..said,. - t y T 

A nonresistant personality never takes a selfish ;: 


advantage. Rather than to go to law to recover his own, 
he is willing to. be defrauded. He never profits by any 
situation at the expense of his brother or his neighbor, 
simply because opportunity and law' and custom are on 
his side. "Let no one seek his own good, but the good 
of his neighbor' 1 (I Corinthians 10:21;, RSV) becomes his 
life motto. He knows that what happens to him is not 
too important. Truth must triumph and the cause must 
go forward. 

True nonresi .stance knows no jealousy, no envy. John 
the Baptist expressed it in his "He must increase, and 
I must decrease* 11 Paul put it thus: "in honor preferr- 
ing one another." A student secretary in my office was 
helping to figue the percentages -which would determine 
the honor roll. . The tenth and last place, it became 
apparent, would go either to this secretary or to another 
girl . When it became clear that the other girl was' 
ahead, the secretary exclaimed, "Oh, I'm so glad she 
made it!" And the light in her eyes showed that she 
meant it. Such love will stoop to no scheming or wire- 
pulling, for it has no appetite for such means or the ' 
ends they secure. 

A loving person Is more concerned with giving than 
with getting justice. He has a passion for right, but 
gets much more ■ excited about the rights of ethers than 
about his own. A social passion is a good thing, but 
the welfare of others is at the heart of it. Some of 
us develop our so.cial convictions when we are victims. 
We had better, let someone else fight battles for us, as 
we give ourselves, to . the benefit of others. There is 
much selfish. striving for right ends. 

The nonresistant spirit goes the second mile, as 
our Lord prescribed. It gives the extra measure. It 
does the additional things. It breaks down the opposi- 
tion by overwhelming It with more than could be demanded 
or expected. This is heaping the coals of fire which 
thaw out enmities. 

Nonresistance Is not arrogant, "does not act with 
rudeness" (I Corinthians I3-'7j Williams), It Is all 
courtesy . and gentleness. Knowing that it takes two to 

80 "■'- ■"■' ' ' THE PILGRIM 

make a quarrel, it refuses -to be one of the two, "A 
Soft answer turneih away wrath, :U A man is known by his 
speech, and the harsh tone* the sarcastic words, the : 
belligerent attitude, the maddening- condescension, be- 
tray the '. unloving personality. ■■ ■ 

Resentments are ; not found in the lives of the loving. 
These hold no spites, cherish no grudges. .They cannot 
remember wrongs done against them, for their minds are 
occupied with kinder thoughts. They refuse to let in- 
sults/ slights, wrongs,' even cursings and blows, em- 
bitter their hearts and spoil their lives. Nor is this 
supercilious, condescension of which Landor wrote: 

"I strove with none, 
t'- For hone was worth my strife. " 

Love covers all faults with a cloak of charity. It 
expresses itself in forbearance and long-suifering. 
It is patient, in no hurry. It knows that truth crushed 
to earth' will rise again. ' It can wait : even for eternity 
to untangle what time seems to have confused. 

True love avoids thd : ' : occasions of conflict. It shuns 
and condemns the propaganda, the discrimination, the ,.:■- 
injustices," the inequalities that are the causes of 

A Idving. person can contend for the truth without 
being contentious. Oh, how difficult that is J Some -' 
peojiie are drthodo^ in everything except in their human 
reTatiohs. There they are egotistic, bitter, scheming, 
cantankerous, self -righteous, pharisaical— anything but 
loving. It is more important to keep sweetness of soul 
than to win an argument. Years ago a Christian wrote 
a pamphlet entitled COME TO JESUS, which had a wide dis- 
tribution' and won many for Christ. -Later -this man be- 
came Involved In a theological dispute. He wrote a 
sharp and cutting rebuttal of his opponents views. 
This he sent to Spurgeo'n for his reaction and his sug- 
gestion for a title. That great man, -sensing the com- - 
binatlon of keen logic -and acrimonious spirit, replied 
that it was an effective answer, ' As for a title he said, 
!! I suggest that you put "on the title page, this: GO TO 
THE DEVIL, by the author of COME TO JESUS. 

I heard a little boy who argued with his schoolmates 


against war. But when he ran out of arguments he start- 
ed kicking the other boys. How little he and the grown 
folk who act like him know of the true nonresistant 
spirit I 

In his great poem of love in I Corinthians 13 Paul 
suggests that this way of love belongs to spiritual 
maturity. Mien he was a child he might fall into the 
ways of self-defense, vindictiveness, quarreling. But 
as a man he puts away these childish ways. In other 
letters to Christians he expresses his deep concern that 
they grow up into Christ, to the mature .stature of men. 
Nonresistant personality belongs to full manhood. Our 
Christian growth in knowing and following Christ will 
lead us away- from puerile temper tantrums, away from 
selfish screaming for our own way, to. the quiet peace 
of all-embracing love. None of us can claim to have 
attained perfection, but we continually strive to* be- ' 
found in the spirt of Christ. 

— Adapted from Christian Living. 


God gave to Moses the ordinance of the passover to 
be observed throughout the generations of Israel "f or 
a sign unto thee- upon thine hand, and for a memorial 
■between thine eyes, that the Lord's' law may be in thy 
mouth: for with a strong hand hath the Lord brought thee 
out of Egypt" (Ex. 13**9)* 

Let us also notice the preceding verse.; ut And, thou 
shalt shew thy son in .that, day, > saying $ This is done 
because of that which' the" Lord did unto me when I came 
forth out of Egypt." Also, -when- the Israelites crossed 
Jordan into Canaan, Joshua, in obedience to the Lord, 
commanded twelve men y out of each tribe a man, each- on 
his shoulder to carry out of the midst of Jordan, a 
stone* "And those twelve stones, which they took out 
of Jordan, did Joshua pitch in Gilgal" (Josh. Us 20). 
"That this may be a sign among you, that when your 
children ask their fathers in time to come, saying, 
What mean ye by these stones? Then ye shall answer them, 


That the waters of Jordan were cut off -before the ark 
of the covenant of the Lordj when it passed over Jordan, 
the waters of Jordan were cut off; and these, stones ; 
shall be for a memorial unto the children 'of Israel 
for ever "( Josh # U*6, ?) • 

Other instances in" Israel r s history could be cited 
i* en. memorials were erected and observed so that when 
children, asked their parents, ,f What mean these things?*' 
they. would thus keep in remembrance the faithfulness 
of God* 

Recently we had communion services. I was impressed 
with the need that' the children be taught the true sig- 
nificance- of this which we observe in remembrance, of 
Him. Two little boys were seated with their grandfather 
(their father is a minister) V Quietly arid reverently 
they observed and listened. -As the form of the \commu-^ 
nion service differed from that of the regular services, 
they did not understand all" the procedures and -needed 
the help of their grandfather to do the right things 
at the right time. It is not likely that they under- 
stood all that "these things : mean. 11 Their interest 
and observance suggested that' probably there were quest- 
ions asked when they came to their home. 

They observed (as though watching every detail) the 
bishop breaking .the. bread, the members partaking of it 
and the fellow ministers passing the cup* from one to 
another. These boys are typical* of children in general. 
The tender young minds are" open to impressions. Vfe 
trust that . their questions are carefully, prayerfully, 
conscientiously and satisfactorily answered. - 

We are commanded to observe the communion service 
rt in remembrance of me" (Jesus). It carries yet more 
weight than the remembrances and memorials cited from 
the Old Testament. "Wherefore whosoever shall eat this 
bread, and drink- this cup of the Lord, unworthily,, shall 
be guilty of the body and blood of the Lord, But let 
a man. examine himself, and so let him eat of that bread, 
and -drink of -that cup" (I Cor. 11:27,28.) 

When children ask, "What mean these things?" how, 
in their minds, do our lives correspond with our answers 
when we expalin that Jesus gave His life for us, that 


the bread represents the broken body- of our Lord, that 
He is the bread of heaven, the heavely manna, our source 
of life, in hope of eternal life and glory? How do our 
lives correspond with our words, when we say that He 
has purchased us with His own blood and we are not our 
own but His? Can they see this in our lives? Does ray 
life correspond with that which I profess or pretend 
at the. communion servipe? Do others see in us the atti- 
tudes which prove, or those which deny the "common union n 
of the believers? 

The shedding of the blood of Christ, sinless and 
pure, is represented by the cup. We remember His suf- 
ferings and death. The story is again told. Historical 
facts continue to be facts, some of them cold facts. 
But in the spiritual communion service, there is full, 
flowing life; because He died and arose that we might 
live; and His power to give newness of life is in pre- 
sent demonstration in the lives of those who receive 

God help us that we do not hinder the children in 
eoming to know Christ, by our failing to live the 'life 
to which we point them in the communion service. Child- 
ren sometimes notice more than older people think they 
do Sometimes impressions are not- spoken of. Children 
can be quietly observant. 

In trie communion service we also observe the ordin- 
ance of feet washing. We need, by the grace of God, 
to live lives which correspong with what we seem to 
say when washing each other's feet D We bow before 
each other. We are servants one to another. We esteem 
the brotherhood (each one) higher than ourselves. It 
"is hardly possible in true humility, to wash a brother's 
feet, and then 'turn and intentionally step on his toes, 
much less to trample him under foot. Rather, we will 
seek to serve our fellow men according to the example 
of Jesus. 

Children are impressed wxth our attitude toward our 
fellow men by what we say about them, and by the way 
we say it. May our communion service be more than a 
periodic, customary and formal observance, that the 
children see it to be sacred and very real. May we 


point them truly to our hope, the- bread of heaven, the 
Redeemer* and f iiid in Him their life and their joy. 
May they prow in Him, continuing to "shew the Lord f s 
death till he come," — Her old der Wahrheit 


Canterbury has called on Rome. Protestantism, in 
the person of Dr. Geoffrey Francis Fisher, Lord Primate 
of All England and head of the Anglican communion the 
world over , has made the . journey to the Holy See to 
visit the Bishop of Rome, believed himself and his half 
billion followers to be Christ^ Vicar and shepherd 
of the one' true flock. 

The visit took place early in December at the close 
of a long journey by Or* Fisher, in which he also talked 
with patriarchs of the Eastern churches. It was hailed 
by much of the religious and secular press as a daring 
and statesmanlike step toward the unity of all Christ- 
ians. Official sources in both the Vatican, and the 
Anglican Church insisted that it was a Courtesy" call. 
Reporters and. photographers were not permitted to 
cover the meeting of the two churchmen. At the close 
of , the historic meeting, both primates emphasized tee 
'cordial nature of the conversation. 

The meeting and the optimism that has surrounded it 
point up some significant facts that indicate the pre- 
vailing spirit In Christendom. (It Is increasingly 
difficult" to sneak of the Church without being misunder- 
stood. By Christendom is meant the organized structures 
"that claim to be parts of the Church. ) First,, it is 
noteworthy that it is taken for granted that the ulti- 
mate union of all who claim the label "Christian" is 
'to be desired. Appeal is made to Christ's prayer in 
John 17, but virtually no attention is given to just 
exactly who "those whom thou hast given me" are. It 
is assumed that all who are organizationally linked 
with one of the groups in Christendom are meant. It 
is further assumed that the union for Which Christ 
prayed is organizational. 

THE PUGitlk : 85 

Second, the differences within Christendom are. view- 
ed as a scandal . The only reason for the divisions 
is ignorance, we are told. The idea is that, if we 
will only be large enough to overcome our pettiness, 
we will fly into each "other's arms.. Forgotten is the 

xssue 01 wna'ii is ;£KUh m inDoxLcatea with the" idea of 
peace at any price, church leaders dismiss as inconse- 
quential radically divergent views of God and His Son, 
and of the entire Biblical revelation, It is a bit 
difficult to know what view is taken of the Reformation 
by these apostles of union. Was the work of Melancthon, 
Calvin, Oecolampadius and Knox entirely superficial? 
Shall we ask Luther and Eck if they were not, after all, 
really agreed? 

Most fundamentally, the whole struggle is looked upon 
as internecine, that is to say, taking place WITHIN 
the Church. After some reflection upon the New Testa- 
ment description of the Church, however, one might ask 
whether some of the groups Ac claim to be the Church 
have anything to do with the Church to begin with. 
The true Church is built * solidly upon the Rock Christ 
Jesus, and upon, the entire witness of the apostles and 
prophets concerning Him. It is built of living stones, 
men and women who have been touched by the life-giving 
Spirit of God. 

We are not called to sit in judgment and pronounce 
as to who is in the true Church and who Is not. But 
neither is It ,f or us to become enamored of some spurious 
and elusive sentimentalism which, ignoring truth, em- 
braces all and sundry as brothers in Christ, The true 
disciple embraces- all men in love as fellow members of 
the human race. But God's people cannot be a party to 
the bland attempt to fuse-, in the name of Christ, groups 
irfh.ieh have no substantial common denominator at all. 
— The Sunday School Times, January 21, 1961 

The book of Hebrews makes it clear that the types 
and shadows of the Old Testament dispensation are for- 
ever done away as a means of access to God because of 
their fulfillment in Christ. -*- Selected 



The Annual Meeting of the Old Brethren Church will 
be held, the Lord willing, with the Salida congregat- 
ion this year j May 19-21. Friday, business day; 
Saturday, public preaching beginning at 10 A.M. and 
Comuni on service in the evening j Sunday, Pentecostal 

The usual invitation and welcome to members and 
friends is extended. 


Watching, waiting, day by day, 
For thy coming, Lord, I prayj 
Oft I wonder when 'twill be 
That my Lord will come for me« 

I would not impatient be, 
But I'm wating, Lord, for Thee, 
And I'm looking for Thee soon, 
Evening, midnight, morn, or noon e 

Oh, what pleasure that will be, 
When the rapture I shall see, 
And my precious Saviour meet, 
And the blessed loved ones greet. 

Though He tarry yet awhile, 
Let us serve Him with a smile, 
Watching, waiting, till He coraej 
Then the joyful "going home." 

No more watching through our tears, 
No more waiting for long years, 
But from watching there'll be rest 
And for waiting we'll be blest. 

— Selected 



Question 22. Whether the external ban (excommunica- .-; 
tion) is an essential part of (the constitution of) the ; 
church of Christ, since he himself did not enforce and. 
exercise it, even upon the very wicked Judas? 

Answer* The ban is an essential and necessary thing 
in the church of Christ, as long as it is at war in this ., 
wicked world with, wolves and evil spirits. No church 
of Christ could exist without it. The devil with his 
leaven of -wickedness, would soon destroy all that is 
good. ; True believers, while they were steadfast in the- 
faith , : never could. refuse (the salutary restraints " 
appointed in the gospel.) They have always viewed them" . 
as divine means of grace, appointed by the great love 
and provident care : of God, and used them as a strong 
tower and: wall round about the church of the Lord.- ; 

With respect to Judas we say, that Christ" "has executed 
the ban sufficiently upon him, giving him over to Satan, 
for he hanged himself. But .that he was not; excommuni- 
cated, before he committed the outward act, is not 
against excommunication, but rather in its favor. That 
this was the mind of God at all times, as we perceive 
In Adam, who may have had probably some intercourse" with 
the tempter previously (to his fall); but he was not 
driven out of Paradise until he had actually eaten of - 
the forbidden fruit. ■ So Judas may have entertained 
traitorous thoughts lone before he carried them outj 
but the long suffering of Jesus had borne with him, 
and patiently tried to bring him to repentance/ until 
the evil obtained the supremacy, and became manifest in 
the deed. Then he was sufficiently excommunicated by 
Christ, and we think the bm: was. fully executed upon 

Question 23* Was not the binding and loosening a .' 
peculiar prerogative.. of the apostles, which no one at 
this d$y -should arrogate to himself? 

Answer. That the loosening and binding with the 


apostles was a peculiar prerogative, is true; but only 
in this manner, as it was a peculiar prerogative of 
Moses, that by him the law should be promulgated to the 
house of Israel. let it was not such a prerogative, 
that at the death of Moses the law itself should have 
died, but the posterity, that was faithful to God, sub- 
mitted to that in obedience, which was revealed through 
Moses in the house of God. Thus has Christ, the Father 
or Lord of the house himself , instituted a church and 
dispensation, and given to his apostles as the witnesses 
chosen before, this prerogative, that they should intro- 
duce all the ordinances in the house of God, and confirm 
them by signs and miracles; and in order that none of 
their successors should presume from either forwardness 
or pride, to introduce other ordinances, but should be 
willing to submit to those commanded by the. apostles . 
as stewards over the mysteries of God's house* Now 
since excommunication is commanded by Christ and his 
apostles, this prerogative properly belongs to them; 
but to believers it belongs to submit to It in faith, 
and to observe it without respect to persons. 

Question 2ii. Did Christ in the words Matt. 18:17, 
institute a universal law for the church of the New 
Testament; or, did he not rather speak of it with regard 
to the condition of the Jewish church, and give to his 
disciples moreover in the following 21st and 22nd verses, 
quite a different lesson? 

Answer. That Christ instituted a universal law for 
his church in the word of Matt. 18:17, has been shown' 
above; the verses 21st and 22nd in no wise disannul 
that law, but rather confirm It. This is still more 
plainly expressed in Luke 17*U, where Christ says, "If 
thy brother trespass against thee seven times In a day, 
and seven times a day turn again to thee saying I re- 
pent, thou shalt forgive him." Without a confessibn 
therefore, no remission of sin is granted, not even by 
God. So believers must be likewise minded. If the 
sinner acknowledges his sins, we must forgive. But if 
he does not acknowledge then we have to deal with him 
even to excommunication, since Christ says, Matt* 28, 


"Teach them to observe all things whatsoever I have 
commanded you, and lo, I am with you alway wcito' the end 
of the world. n 

Question 2£. Bid the apostles ever prohibit the 
necessary spiritual and temporal assistance of charity 
firom being rendered to the excommunicated? 

: Answer. The apostles have never commanded to with- 
hold from excommunicated necessary spiritual or tempor- 
al assistance; moreover, they are to be admonished to 
repentance and though they do not hear or receive it 
we are clear. So likewise in worldly things, if we 
abound in the things of this world, and the excoinniuni- 
cated is in want, we are to communicate according to his 

Question 26. Whether the excommunication of the New 
Baptists, ever had in any of their subjects upon whom 
it was practiced such a divine effect and result, as 
that of the apostles? 

Answer. We firmly believe that all those we excommu- 
nicate according to the word of the Lord will feel an 
internal, effect, and an impression already here, and 
if not repented in this time of grace, it will become 
manifest in the great day of judgment. But that men 
should immediately fall dead to the ground 'like Ananias, 
such, has not happened yet and is only once recorded of 
the apostles, and how ever many were excommunicated by 
the apostles, no more died thus literally, yet we "believe 
the power of excoiiimiinication was fully realised in them. 

Question 27 • Is true and genuine regeneration insep- 
arably connected with water-baptism?. 

Answer. Genuine regeneration is nothing else but- ■ 
real and genuine obedience towards God and all his 
commandments, and a regenerate person will readily say 
with Christ, Matt. 5*15> "Thus it becometh us to fulfill 
all righteousness*" Hence we can answer, that the will 
or obedience with regard to water -baptism is inseparably 
connected with true regeneration. Should, however, 
water-baptism be omitted from necessity, and not from 
contempt or disobedience, then, and in that case, the 


omission would not injure regeneration. 

Question .28. Whether all those they baptised, were- 
at the same time truly born again of God? - 

Answer, That would indeed be a good baptism, if all 
those, * in we baptise in water, were truly regenerate 
men. It however cannot be proved that all those that 
Christ and the apostles baptized, turned out well. But 
where there is true faith, and where by faith the word 
in the water-bath is received and taken hold of, a true 
regeneration of purification takes place in* the washing 
of water by the word.' Eph. 5*26 # 

Question 29, May not one really be regenrated, even 
before he is baptised, inasmuch as water -baptism, as 
you will not be able to deny, cannot impart true and 
genuine regeneration? 

Answer. Adam was created in Paradise after the 
image of God, But when he was disobedient to his God, 
he lost all his divine beauty, and incurred on account 
of his disobedience,, the curse and death. Thus a par-* 
son may be regenerated to a considerable degree, before 
he is baptized in water. But unless he becomes more 
and more obedient and humble, he may easily lose again, 
what he had previously obtained. Hence the food of the 
new creature, for its sustenance and growth is true 
obedience to the Lord Jesus # Should he refuse to eat 
this meat, (so necessary for the new creature, John h% 
3I4.,) and eat the food of the serpent, which is disobe- 
dience, in manifold cunning and crafty excuses against 
the word, his fate will be the same as that of Adam in 
Paradise. Since, therefore, water -baptism is commanded 
by Christ, the regenerate man must submit to it in obed- 
ience, and fulfill this righteousness* 

Question 30. Does not the true brotherhood of Christ- 
ians, ground itself upon regeneration much more than 
upon water-baptism? 

Answer. The true brotherhood of Christians has 
always been founded upon true faith and obedience to 
the Lord Jesus and his gospel. Hence the true brethren 


cf Christ could never refuse outward water-baptism, 
because they saw it in their first-born brother, who 
also commanded them so to do, and because he declared 
them only his brethren, who do the will of God. Matt. 
12: $0; • ■ 

Question 31. Are not such, who prove, themselves 
as being regenerated indeed before God and men, to 'be 
deemed rightfully as brethren, although they are" hot 
baptized again or anew?. . See Matt. 12zh9$$Q» 

"Answer. Those who. prove their regeneration indeed 
before God and men, we hold aq brethren; but such will 
not .oppose themselves to water -baptism,^ but will suffer 
themselves to be baptised according t"o.- their' faith and 
inward desire. For Christ verily- acknowledged only 
those as his brethren that were liis disciples/ and had 
been baptized, as you will discover by ax^uning close- 
ly Matt. 12tk9 9 $Q* / ■.. ,; ; V' :^ r: '.,- v ; V-. "'.',.] I l 

Question 32. Can you declare before the -face of 
Jesus Christ, the omniscient searcher, of hearts arid 
the judge of the quick and the deadj thsit you yourselves 
are all of one he>art and of one soul? ' r ,' '.'. 

Answer. This, God has not required, .that we "should 
at this time,, be of one heart and one soul in a'perfect 
state. Hence we cannot, say that we .are so. in reality. 
But in will, we must, be it, namely this far, that we 
labor together until we all ccme to the unity, of the 
faith and fullness in Christ, ass written in Ephes. it: 
11-13. Mo •: person can say that the church in Jerusalem 
were in perfection, . and -.all of one accord. But in the 
„., beginning they were unitedly willing to follow Christ 
"in : renouncing their erxrthly all. However, they after- 

Hward differed in knowledge, as we may perceive in Acts 
-15-: 5.i etc. We know that from this very church at Jeru- 
salem there- went out some, 'who taught differently from 
.the apostles : concerning circumcision, and that the 
apostles, had a 'great deal of trouble in laboring for 
union. Hence it. is. remarkable that it should be require 
ed-of us, : in^these dredful times, when darkness and ob- 
scurity covers 'all nations. . . (continued) 




The great multitude of those heresies was not only 
reconcilable with the moderation of the primitive 
Church, but may, in some degree, have proceeded from 
it # For as the imperfection of human nature will not 
allow us to hope, under any circumstances, for perfect 
unanimity in religious opinion, so the NAMES of dissent 
will generally become more numerous as its expression 
is less discouraged. But as the differences of dissent- 
ers from each other are generally greater than their 
deviations from the Church, from which they branch out 
in all directions as from a common centre, so any last- 
ing coalition is little to be apprehended, and least. 
so, when no temporal authority is exerted to chastise, 
and by chastisement to multiply and -unite them. 

It would be tedious and unprofitable successfully 
to enumerate all the heresies and dissehtions of the 
early Christians; and it is very difficult to classify 
them with accuracy; for several, which were distinct 
in their origin, arrived by different roads so nearly 
at the same conclusions, that they may there "seem to 
be identified; while others are so obscure in their 
own nature, or from defects in our information, as to 
make it neither very certain nor perhaps very important 
to which class they most 'properly belong, 

' liosheim distinguises three classes of early heretics: 
1, those who associated Christianity with Judaism, who 
were the Nazarenes and Ebionites; 2. those who engraft- 
ed some of its doctrines on the system of the oriental 
philosophy, among whom were accounted Elxai, Simon 
Magus, Menander, Saturhinus, Cerdo, and Marcion, Basil- 
ides, Carpdcrates,. and Valentinus; 3„ those who en- 
deavored to explain certain of the. Christian mysteries 
by the principles of the Grecian philosophy, among whom 
are placed Praxeas,, Artemon, Theodotus, and others. 
It has been objected to this division, that it is not 


supported by the authority of the ancient fathers, who, 
in no instance, derive the opinions which they combat 
from the oriental philosophy. Tertullian, indeed, ex- , ; 
pressly. calls the.^philospphers the parents, or "patriar r 
chs of the. heretics, » but is is to the Grecian school 
that he intends to j confine that charge, and especially-- 
to the, sect of Pa thagor as and Plato ,,. against which he 
constantly alleges it. Other writers hold the same 
language, and Irenaeus - goes, so far as to derive the 
doctrine of the succession of AEons, promulgated by 
Valentinus, from the Greek Theogonies, not from the 
speculations ' of the eastern sages* From this circum- 
stance, we- are at liberty to infer, either that the 
eastern, philosophy had no share, in the origin of the 
early heresies , or that those fathers were entirely 
unacquainted with its : existence. 

A different view, is taken of this subject by Dr. 
Burton, He ascribes the rise of all the oldest heresies 
to the -Gnostic philosophy. But at the same time under 
that comprehensive name, ■• we understand him directly or 
indirectly to combine almost every form of philosophy 
which was professed throughout the whole extent of the 
eastern and western empire. The three sources which 
contributed to form this heterogeneous mixture, were, 
1, the .eastern doctrine of the two principles ( called 
"dualism 11 ); 2. the Jewish Cabala; 3. the Platonic 
philosophy: the last of .these, under its verious modifi- 
cations, supplied the most abundant stream; and the 
point of their conflux and comixture is naturally supp- 
osed' to. have been- that vast emporium of commerce and 
literature, Alexandria, .In this city principally. 
Gnosticism, such as it is here -described, is, believed 
to have been amalgamated into one substance, and hence , 
distributed over the various provinces of the Roman 
Empire not very long before the birth of Christ. 

We have no space to state the learned arguments ^ by 
which th$t opinion is supported, nor those which might 
reasonably urged against it; but the fact is indisput- 
able, that before the period of which we are treating, 
the theological speculations of the eastern philosophers 
had been received in Europe with favor and attention, 


in so far that even the worship which was founded on ■ - 

them was in very common practice * But .whether we shall 
still continue to distinguish the Grecian from the 
Oriental, as peculiarly the Gnostical philosophy, or 
whether we should employ the term Gnosticism to desig- 
nate a single system formed from their union, is a 
question which is not necessary for us to discuss, since 
it is admitted that Gnosticism, in its more extended 
sense, embraced a multitude of ill-assorted opinions, 
impregnated more or less deeply with the character out 
of which they respectively rose. 

For our own part, in the concise view which we are 
here- enabled to present of the multiform family of 
heresies, we shall rather be directed by their subject 
than by their supposed origin— by common character 
which runs, through them, than by the source whence 
that character may have been derived* And with this 
intent, we shall FIRST mention those, wherein some of 
the -Christian doctrines were corrupted by association 
with that extended philosophical system which took its 
root in the vain .inquiry respecting the origin of evil % 
SECONDLY, we shall notice those which laid the founda- 
tion of the great controversies respecting the Trinity 
and Incarnation, which broke out in succeeding agesj 
and, .LASTLY, we shall mention one or two of those which 
appear to have been excited by mere individual enthus- 
iasm or madness* In the meantime, we readily admit 
the imperfection of this division in the light of abso- 
lute distinction, since some of the opinions held by 
those whom we shall place in the second class, might 
be traced to the principles which will be treated in 
the first* and there is so much wildness in the ravings 
of certain in both, those classes, that they might 
perhaps, without much error, be adjudged to the third* 
The mention of the Manichaeans - we shall entirely defer 
until a later period in our history* 

~ Waddington's History Of The Church 

Little things are little things, but faithfulness 
in little things is great . — Augustine 



I place my hand in THINE, LORD, 

I DARE not walk ALONE; 
The night is growing chill and dark, 

The future path unknown. 

I NEED THY strong sustaining hand 

To HOLD me on my wayj 
Without THY power to guard and guide 

I'd surely go astray. 

I place my hand in THINE, Lord, 
That hand ONCE PIERCED for me 

Mien THOU didst bear MY load of sin 
Upon Golgotha * s " Tree • 

I want to KNOW THY presence Lord, 

To feel THY touch divine, 
To journey thru this Vale of Tears, 

My hand FIRM clasped in THINE. 

I want to catch THY constant smile; 

To look into THY face; 
Experiencing, EACH day, each HOUR, 

Thy RICH, ABOUNDING, grace. 

I want to scale the rugged hills, 

Beneath THY watchful eyesj 
To KNOW amid the stormy blasts 

That THOU, Lord, art nigh. 

So, keep my hand FIRM clasped in THINE 

Until I reach that Shore, 
Where conflicts CEASE and sorrows EM3, 

And Time shall be no more. 

— Selected by Alma Garber, Ripon, Calif. 


VOL, 8 MAY, 1961 NO. g 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against jhe soul." 1 Peter 2: 1 1 

Destruction's dangerous road 

What multitudes per sue , 
/While that which leads the soul to God 

Is known and sought by few* 

Believers enter in 

By Christ the living door , r . t 
But : they who will not leave their sin 
, inust. perish, ever morq. ; 

If.' self must be denied . ,. .. ; :;>i 
: . And' sin forsaken, quite, 
They rather, choose the way tbat- ! s wide 
And. strive to. thinkLit. right. 

Encompassed by a throng _._.,.... 

On numbers they depend, 
They think so many can't be wrong 

And .miss a happy end. 

But numbers are no mark 

That men will right be found, - , 

A few were saved in. Noah |s ark ,- ; 
While, many millions drowned. 

Obey the gospel call .■■_-. ^ , ■ ■■'. ■■■•;.; 

And enter while you may, , . . , . V . . 
The f lock of Christ remains still small 
.. And none are safe but they. -j.*. : v 
. ;— Selected by Sophia Baker 

THE PILGRIM is a religious magazine published monthly by Daniel F, Wolf In the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 

OF HEAVEN. Matt, 18; 3. 


These words were, spoken by Jesus to his disciples 
on an occasion of a' dispute among' them of who should 
be the greatest in the kingdom of heaven, and also 
when at the same-. time little children wWe brought 
to Jesus to have him bless- them. . Jesus* always chose 
the proper occasion to. preach his doctrine" so that its 
meaning would be clear', and that we might make its 
proper application to ,our lives, . It is a character- 
istic of Jesus 1 teaching '". that if he did hot have an 
actual --condition before him, he used a, parable to 
illustrate his .-meaning :,. So pri this occasion, when 
the disciples were striving about positions of great- 
ness in the kingdom, it was an appropriate time to 
teach this great lesson of humility. 

How startling to . the natural senses of man, after 
all the effort to hurry through the days of innocent 
childhood^, to take our place in the great competitive 
system of the world in thought and action, to be told 
that if we wish to become. great we must become like a 
little child.'. .""We, are- born in an Innocent state- 
perhaps very much h as Adam. and Eve were created — with 
the characteristics "that are useful and needful in the 
kingdom of heaven e A little child Is harmless and 
has love, purity and trust and the ability to be happy. 
It is the v embodiment of .peace and, love, and It can also 
praise God in a perfect mahner|'f'or Jesus ' said that it 
is written, "Out of "the mouth' of babes and sucklings 
thou hast perfected praise^" la the prophet Isaiah's 


description of the eternal kingdom of peace, it is 
said, "The wolf also shall dwell with the lamb, and 
the leopard shall lie down with the kid; the calf and 
the young lion and the fatling together; AND A LITTLE 

How contrary, then, to the concept and ambitions 
of the natural man, in his efforts to excell in know- 
ledge and ability, to have to come face to face with 
this reality that in order to have a part m the king- 
dom of heaven, all of this human esteemed effort and 
purpose to become great is- of ho avail at all in the 
sight of God. A^cTlTave to arrive with the apostle Paul 
at the piace where we must cout it all loss "for the 
excellency of the knowledge of Christ Jesus « 

What! with all our great schools and the effort to 
lsarn and to know? and not have the knowledge of God 
and Christ. The children soon grow out of childhood 
and Innocence and are put into the educative institu- 
tions to learn the ways of the world so that they may 
become good citizens of a world system that is opposed 
to the knowledge of Christ, and that must sometime go 
down to destruction. We know that the schools do not 
teach humbleness of mind, nor meekness, nor the fear 
of God, nor faith in God and his coming kingdom and 
Christ the King, which the Apostle says, "none of the 
princes of this world knew: for had they known it (the 
wisdom of God) they would not have crucified the Lord 
of Glory. » 

Can any one hate a little child? But there are 
many things in our grown-up natures which are not 
lovely. Asperatlon, and ambition to become great and 
exercise lordship, the knowledge of good and evil, 
doubt, hatred, fear, dissatisfaction, and sin; all 
come after we leave childhood. Is it possible that 
all the years we spend and all the efforts to make 
ourselves what we want to be after we leave childhood, 
may be spent in vain? It is possible and will be a 
fact if we do not accept this doctrine of the Lord 
Jesus Christ. It simply means that when we want to 
serve Christ and have a part in his kingdom, which is 
a kingdom of love and peace, we must be converted 


(changed) and become like a little ...child .again j 
willing to be re-taught the, true; values and essence, 
of life; abandon, every goal that -will not" be a par/t : 
of or useful in the eternal kingdom of God* ■ • 

Our text indicates that some will not be able to 
enter , for it says, "they shall in no wise enter there- 
in." Jesus said to Nicodemas, "Except a- man be born 
again (which would mean to start a new life) he can 
not see the kingdom of God," And again, "Strive to 
enter in at the straight gatej for many, I say unto 
you, will seek to enter, mid shall not be able." 

"Who, if they should know their best interest, would 
•not want a part in the kingdom of heaven? since the 
kingdoms of the earth have all failed thus far to bring 
the peace and happiness to man f or.whi^h he was creat- 
ed. . The great kingdoms which Daniel saw, Babylon, 
Persia -and -Greece, are . known now only in history books. 
And. the -fourth, which was Koine.., .is now but a symbol. ■ 
Daniel beheld until the- dominion of all these kingdoms 
were taken awayj "till the thrones were cast down and 
the. f Ancient i pf days did sit, . » even till the beast 
was slain, and his body destroyed, and given to the 
burning flame . ., -. and behold, one like the Son of 
man. came with, the clouds of, heaven. . . . and there was 
given him,, dominion, and glory, and a kingdom, that . all 
people, nations,-, and languages, should serve him: his, 
dominion is an 'everlasting .dominion which, 
shall not: pass away, and hi$ kingdom that which shall 
not be destroyed „ But the saints of the most High 
shall take the kingdom, and possess the kingdom forever, 
even forever, and ever • . . but the judgement shall. sit, 
and., they shall take away his dominion, to consume and . 
destroy It unto the end. And the kingdom and dominion, 
and the greatness of the kingdom under -the whole heaven, 
shall be given to the people of the saints , of. the most 
High, whose .kingdom is an * everlasting kingdom, and all 
dominions shall serve and obey him." ..." . 

Ail these things were seen by Daniel in a. vision, 
and witness to the finalty.and fall, of all.,eartiy king- 
doms, and the Bise and perpetuity of the kingdom of. 
the God of heaven. For, "In the days -of tfiose kings 


shall the God of heaven set up a kingdom which shall 
never be destroyed j and the kingdom, shall not be left, 
to other people,, but .it" shall break in pieces and 
consume all these kingdoms, and it shall stand forever. " 

Daniel saw the kingdom.. Isaiah saw: the King, a 
mighty, wonderful, gracious, eternal King. "For unto 
us a child is born, unto us a son is given: and the-.- 
government shall be upon his shoulder; and his name 
shall be called Wonderful-, Counsellor, The mighty God,' 
The everlasting Father, The Prince of Peace. Of the. .- 
increase of his government and peace there .shall be no : 
end, upon the throne of David, and upon his kingdom, 
to-order it, and to establish it with judgment and with 
justice- from henceforth even forever. r! " "Behold a King 
shall reign in righteousness, and princes shall rule 
in judgment. 11 "Thine eye shall see the King in his 
beauty: they shall behold the land that is very far 
off.H : Jeremiah says, "Behold, the days come, saith 
the* Lord, that I will raise unto David a righteous 
Branch, and a King shall reign and prosper, and shall . 
execute judgment and justice in the earth," 

These are some of the visions and songs of the -., 
prophets of God which they saw and sang of the glorious . 
comeing King and Kingdom. So the Old Testament closes '; 
with visions and prophecies of the everlasting kingdom., 
and the New Testament opens with the birth of the great 
King] with the voice of one crying in the wilderness, 
saying, "Repent, for the kingdom of heaven is at hand*" 
After Jesus was baptised lie began to preach and say, 
"The time is fulfilled, and the kingdom of God is at 
hand: repent ye, and believe the gospel." When he . 
sent forth the twelve, he commanded them to preach, 
"The kingdom of heaven is at hand Also the seventy 
were commanded to preach the same, message as the twelve. 
And after the day of Pentecost the apostle all preached 
the- gospel of the kingdom. and the glorious return of 
the King to eath in glory. 

J e sus appeared in glory on the mount of transfigur- 
ation. John saw him in visions on Patmos leading the 
armies of heaven in triumphant victory over the Beast 


and Satan and the false prophet . And he had on his 
vesture, and .on his .thigh a. name written,- "KING-OF KINGS, 
ANDLORD QF;L0RDS.^ : ; ; ... . r .,, ; ■.,,-,; ••-•. .;j : :?: : W*r: 
,lHat wonderful things are , : .written f and -foretold of ■ 
the glorious '/.kingdom to come, and the gi;eat and mighty 
King. .'Jesus .himself, has .said, he will come again ?±Ji; ., 
the gipry/oiV th,e Father^ and in his- -own glory, and in 
the ^lo^yHOif tike hx>ly angels." -None who. believe .this ' 
will want to .miss, the glory and peace and happiness of -' 
that ktogcioma So let us take his Word, and receive it 
as a s little child,' . that . we . . may enter therein . — D # f ♦¥*'• 


There are five -explanations' as. to why we suffer. 
(Note; the. word "su&fer^li as it is used here, takes in 
more ground than just, illness or physical suffering.) - : 
These fiye-e^laiiationsdo not contradict each other.' 
They are. not-* just sk> many THEGRiBS to be weighed and 
balanced against each, .other. Each of' them has its own 
measure,, of. truth,, -FIRST, MS ALL SUFFER- THE NATURAL---'' ■' '" 
saint or- pagan— 1$ exempt, --'-We- are subject to the opera- 
tion; q%£ natural .laws. Even, though a-inan be fully dedi~ 
cat^d; to ; God, he., will fall to his death if he accident- 
ally stumbles : off a. high cliff . Being children of God 
does, not protect us from the law of gravity— or from 
the laws that govern diseases. SECOND, WE ARE ALL IN- 
OF SATAN.. All of us have fallen short of the glory of 
God, / and to the extent that, we have sinned, we have 
paid (or are paying) penalties of one type' .or ; another 
(in body, mind, emotions, sensual sensitivity, person- 
ality radiance, personal influence or whatever) . ' Sin 
(even ■.fully forgiven sin) always leaves a mark. Further- 
more,., we, are adversely affected by the sins of others, 
even though G od allows nothing to come upon His true 
children save what is PERMITTED by the "complex-, workings v 
of His holy will, -.-THIRD, .WE; SUFFER. BECAUSE OF OUR -OWN 
FAULTS. This, reflected/in I Pet. 2% 20- .where we -are 


told that it bestows no credit upon- us to be patient 
when" we ""get pushed around for our own mistakes, FOURTH, 
FATHER. "My son, despise not thou the chastening of 
the Lord, nor faint when thou art rebuked of him; for 
whom the.'Lo'rd loveth he chasteneth, and scourgeth "every 
son whom he receiyeth. .,. . JVTow no chastening for the^ 
present seemeth to be^ joyous, but grievous: nevertheless 
afterward it yieldeth the peaceable fruit of righteous- 
ness unto them which are exercised', thereby" (Heb v # 12:5b, 
6, 11). In I Pet. 5:10 we read, "But the God r£ all '[ 
grace, -who hath- called us unto his eternal glory by 
Christ Jesus , -after that ye have' suffered a while, make 
'you perfect, stablish, strengthen, settle you,' 1 " "'In the 
upper room, Jesus told His disciples that the Father 
"repeatedly prunes every branch that continues to bear : 
fruit,, to' make it bear more" (John 1>:2, Williams )". 
Paul was given "a thorn in the flesh," and although he 
pleaded three times for its removal, was told to keep 
it in order that he might be a more effective s.ervant 
of Christ. II Cor, 12:7-10. FIFTH, WE SUFFER' BECAUSE 
Christian men who have superior character, feel 'inferior. 
This was the inner, hidden, -irrational, unconscious 
operation of mind and personality that drove Cain to 
murder his brother Abel, "And -wherefore slew he him? 
Because, his own works were evil, and his brother's". . '7 
righteous"' (;I John 3*i2) • This- terrible psychology 
will be in operation until the end of time. We are 
sheep among wolves,. «~ Herald Youth Bible- Studies . 


It is certainly impossible to ascertain what is -' 
wrong, on any moral subject, unless we have before .us 
the standard of right. 

The mind must certainly be acquainted with the rule 
of right, before it can reasonably pronounce anything' 
wrongj "for by the law is the knowledge of sin. I! 

— Charles G. Finney 



Irenaeus, an early church father, left us this quota- 
OF MAN IS A VISION OF GOD. n These words describe a 
cycle of living which is worth ^consideration,- In order 
to live to the glory of God we need to receive a vision 
of God. The glory of God is best seen through the re^ 
deemed man, but this glory cannot be worked out. in man 
unless man comes in contact with God « In the quotation 
from Irenaeus the phrase "living man" must be interpret- 
ed as man who is living in obedience to God. Obedience 
which does not spring from a vision of God will bring 
no glory to God. A vision of God which does not work 
itself out in the. life of man is likewise of no glory 
to God. The cycle or rhythm of life which is necessary 
is composed of a vision of God followed by obedience to 
God Both parts of the cycle -are necessary. The vision 
of God without obedience develops Into religious formal- 
ism. Obedience without the vision of God develops Into 
legalism.' • 

My study of the book of Leviticus has been a blessing 
to me as an illustration of the cycle of worship and. 
obedience. In the religion of Israel access to God, 
where man received a vision of God, ^as provided by 
sacrifices* This aspect of the believer's life- is dis- 
cussed with all it's detail in the first part of Leviti- 
cus. After the vision of God the people of God were:- 
expected to go and live the life of holiness before God. 
The detail of the' life of - holiness is discussed in the 
last part of the book of Leviticus* The people of God 
are to distinguish between the clean and the unclean, 
the holy and the unholy. Only as they do this can they 
bring glory to God. " 

We as Christians say that all of life is aacred. In 
a sense this is true, but in practice man can never make 
all of life sacred. The world is too much with us. We 
become contaminated with sin and the attempt to make 
all of life sacred ends by making the sacred secular, 
the holy is brought down to the commonness of man. We 


are men and not God. As men we need special times of 
worship when the vision of God is renewed. The book 
of Leviticus points out the cycle of seasons when Israel 
received the vision of God. As Christians today we also 
need the cycle of the week, the months the year in which 
are special days to help us receive the vision of God. 
We need the special times of worship. We need the 
mountain top experiences but we must remember" to come 
down and live out the life of holiness before our fellow 
men. The vision of God is to sharpen our perception of 
what is holy. In the daily life our perception grows 
dull « Without the vision of God we would be "unable to 
distinguish between clean and unclean. 

The tenth chapter of Leviticus contains an. illus tra- 
ction of two priests who offered unholy fire before the 
Lord c We remember Nadab and Abihu for the blunder they 
committed and" we read that they died before the Lord # 
We "need, to take care lest in our vison of God, in. our 
worship experiences we do not force the unclean and 
strange upon God* We come to God in worship as 'men , 
men who are willing to listen to God, men who are open 
to learn from God what Is clean and what is. unclean... 
We can cause our own spiritual death by offering to God 
the strange gift of an unclean life Our lives will 
become unclean if we always live on the level of men'" 
and never take time to draw near to God, .After' the. un- 
timely death of Nadab and Abihu the Lord spoke with 
these words: "I will show myself holy among those who 
are near me, and before all the people I will be 

glorified. .» 

•College Monthly. 


I saw that the requirement to believe in the Son 
of God was reasonable, because the testimony given 
was sufficient to produce faith in the sinner , and 
the invitation and encouragement of the Gospel were 
sufficient, if believed, to lead him to the Saviour, 
for the promised Spirit, salvation, and eternal life. 

- —The Pilgrim Church ■■ 



Next to the incarnation, death and resurrection, of 
the Son of God, the outpouring of the Holy Ghost, and 
the birth of the church is the most momentous ■ fact in 
history* Itself a miracle, it could only enter "the 
world x^itH a retinue of miraculous .appearances, Yet 
it daily reappears, on a smaller scale, in every indivi- 
dual regeneration^ and will thus be perpetually repeated, 
till humanity, shall" be. transformed into the image of 
Christ and united; with God. For we have here not' an 
isolated and transient occurrence, but the generative 
beginning of a vast series of workings and manifQsta- 
tions of God. in his.toryj the fountain of a river of ■■;■' 
life, which flows with unbroken current, through, all 
time, till it merge in eternity* The Holy Ghost had 
thus far only temporarily and sporadically visited the 
world, to enlighten certain specially favored indivi- 
duals, the bearers. ;of the Old Testament revelation, .. 
Now he took. up his permanent abode upon earth, to reside 
and work in the community^ of believers, as the principle 
of divine light and life, to apply more and more deeply 
and extensively /to the souls of men the redemption.-, 
objectively wrought by Christ. The relation, of the 
Holy Ghost to the Son is like that of the Son to the 
Father. The Holy Spirit- reveals and glorifies , the 
Son in the church. "No- man can say that Jesus is the 
Lord but by the Holy Ghost, » (l Cor. 12:3) . Our Lord 
h§d expressly connected the bestowment of the Spirit 
of truth on his people, as their permanent possession, 
-with his ascepsion . to the Father. "It is expedient 
for you that' I go away;' for if I go not away, the. Com- 
forter (Helper) will not come 'unto yous but 'if I 'depart 
I will send him unto you." This mission of the Holy 
Ghost was the^burden of Christ's, parting discourses 
before his death," as well as of his last words to his 
disciples at his ascension (Acts 1:8),' when he also 
directed them to tarry In Jerusalem till ;- the promise 
should be fulfilled, and they should be -baptized with 
the Holy Ghost (v. U,£)« For '"out of Zioriy -the perfec- 

THE PILGRIM . , 107 

tion of beauty, God hath shined," (Ps : . 50:2). "Out of 
Zion, n as predicted in Is a© 2:3 should n go forth the- 
law, and the word of the Lord from Jerusalem. u 

' That this great fact, which,'" in the highest sense, '• 
forms an epoch, might be known- at once to all the 
world, God had chosen as the time of its occurrence one 
of the great feasts of the Israelites, and, indeed, the 
very one', which bore a typical relation to the fo landing 
of the Christian church, like that of the Passover to 
the death and resurrection of Christ. Pentecost fell 
on the- fiftieth day after the day following the Paschal 
sabbath (Lev. 23:15 sq.), and -was therefore reckoned,-' 
'"according to the common acceptation, from the l6th of 
Nisan^ when the corn-harvest began (Lev. 23:11* Deut. 
16:9) # It had, with the Jews,-, "a twofold import, physi- 
cal and historical. It was, first, a festival of thanks- 
giving for the first -fruits of the harvest, >iaich had 
been gathered during the preceding seven weeks.- Hence 
it is' called In tiife Old Testament the FEAST- OF UEMS, 
or the FSAST- OF HjUlTCST. At the same time,- according 
to the old Rabbinical tradition, this feast had refer- 
ence to the founding of the theocracy, the giving of 
the law •' on Mt ' -Sinai, which occurred at this time of 
the year, seven weeks -after the exodus from Egypt, 
According 'to Jewish tradition, the giving of the law was 
on the 6th of the third month, Sivan, and thus exactly 
on the fiftieth day -after the l6th of Nisan (cornp* Ex. 
19:1) • This feast was accordingly called also the 
feast of THE'-JGI OF THE LAW. In both -these- views the/ 
day was strikingly suitable for the first Christian' \ 
Pentecost, in which the Old Testament' types were' to find 
their glorious fulfillment. Then were- .gathered into the 
garners -of the church the first-fruits of the Christian 
faith, the ripe harvest, as It were, of the Jewish peo- 
ple. Then was founded the fellowship of the new coven- 
ant, and that no longer merely for one nation and. a few 
centuries, but for all mankind and forever* Then God 
wrote the law of the life-giving Spirit upon the hearts 
of men, as formerly he had written the law of the- letter, 
which killeth, on the tables of stone. 

The- narrative of this momentous event is given, * 


though very briefly, in the second chapter of Acts* 
On the Pentecost after the resurrection of the, Lord, 
in the year 30 of our era, on a Sunday, the apostles 
and other followers of Jesus, to the number of a hund- 
red and twenty, ten times twelve (comp. Acts 1:15), 
were assembled with one accord for devotion, in their 
accustomed place, most probably an apartment of the 
temple, perhaps Solomon ! s porch (comp. 3:11. $:12)<* 
During the first hour' of prayer, about 9. o'clock in 
the morning; unusual signs announced the fulfillment 
of the Saviour *s solemn promise, for which they had 
anxiously waited and fervently prayed— the outpouring 
of the Spirit and the beginning of a new moral creation * 
As j through the mysterious sympathy between the physi- 
cal and the moral worlds, the great epochs of history 
are usually preceded .or accompanied by extraordinary 
phenomena in nature; as, for example, the promulgation 
of the divine law on Sinai was solemnly announced by 
.."thunders and lightnings and the voice of the trumpet 
exceeding loud, 11 (corrip. Ex, 19:16 sqq»')"j so was it 
here; and the disciples recognized in the sensible 
form, under which God now revealed himself to them, a 
fit emblem of what was taking place in the spiritual 
world. A sound from heaven, as of rushing wind suddenly 
filled the quiet house of prayer; a precursor, announ- 
cing the approach of the supernatural power of God. 
The Holy Spirit, who had once brooded over the chaos 
of the material world, as the creative, animating breath- 
of God, now, in a higher form, as the Spirit of the 
glorified Redeemer, with all the fulness of his thean- 
thropic life; as the principle of the new moral and 
religious creation; as the Spirit of faith and love, 
of truth and holiness;, descended upon the worshippers, 
and rested upon them in the form of cloven tongues, 
like as of fire. Wind and fire' are here plainly sym- 
bolical of the purifying, enlightening, and enlivening 
power of God; the sacramental channels, as it were, of. 
the.. promised baptism with the Holy Ghost and with fire. 
(Matt. 3:11); and, at the same time, prophetical, of the 
lofty inspiration of the mesengers of the faith, and 
of the life-giving nature of their future labors. These 


heavenly tokens, moreover-, were probably visible only 
to the inward eyes of the believers, like the effulg- 
ence of the opened heavens at the baptism of Christ and 
the death of Stephen, 

Through these significant symbolical channels were 
the hundred and twenty disciples, and especially the 
apostles, "FILLED WITH THE HOLY GHOST," (Act 2:U). - 
This phrase, which must be, understood in its full New 
Testament sense, describes the proper essence and the 
main feature of the Pentecostal miracle. The disciples 
were not merely enlightened in the ordinary sense, but 
transferred into a new, supernatural sphere of life, 
into the centre of Christian truth and holiness, and ' 
transformed into organs of the Holy Ghost, according 
to the Lord*s prediction: !t The Spirit of truth shall 
testify of me, and ye also shall bear witness, lt (Jno, 
15:26,2?). n It is not ye that speak, but the Spirit 
of your Father which speaketh in you, " (Matt. 10:20) 
At this moment was performed the proper act of INS? IRA- ' 
TION, which forms, in some- degree, the " continuation, 
in the apostles, of the incarnation of the. Word. Inspir- 
ation is as much a practical as a theoretical process. 
It Is. a communication as well of life, as of the' know-' 
ledge of Christ, and affects not only the subsequent 
WRITINGS. of the apostles and -evangelists, but also all 
their ORAL instructions.-. Henceforth they always spoke,"' 
wrote, and acted, out of the fulness of the Spirit", He 
was the pervading and controlling principle of their 
entire moral- and religious being* This -supernatural 
equipment was their solemn ORDINATION and INAUGURATION. '"' 
to the apostolic -office « : 

The first effects of this miracle were in perfect 
keeping with such a creative beginning, ■ and with Its " . 
vast signifioancy for the future. Among them we ruust 
distinguish (1) the SPEAKING WITH TONGUES, or the utter- 
ance of the new life in a new form of prayer a.nd praise; 
(2) the TESTIMONY of the apostles concerning Christ, 
given in intelligible language to the assembled multi- 
tude, which, at this hour of service, was at any rate 
oh Its way to the temple, and which was the more attr- 
acted thither by the rushing sound and the speaking with 

110 ■■---- -r- THE-' PILGRIM 

tongues; (3) the RESULT OF' THIS PREACHING, the conver- 
sion and baptism' 'of- the three thousand Israelites* The 
speaking' with tohgues here makes its first ".appearance, 
and the obscurity of the subject demands for it a more 
extended consideration* 

—Philip Schaff, 1868 

A:i ..-.•■.. -. OBITUARY 

JOSEPH WINGER, son of Abraham Winger and Gather ine 
Snider, was born at Edgeley, 0nt o Feb v 21, I878, passed 
from labour to reward In the Queen Elisabeth Hospital, 
March 19, 1961, aged 83 years and 26 days* 

On November 25, 1902, he -was united .In marriage to 
Susannah. Balder,' who preceded him in death May 7, JShZm 

He. is survived by one half brother, Samuel Winger, 
with whom he ; spent the last ten years of his life, and 
a half sister, Elizabeth Her cher,. one sister-in-law, 
Sophia Baker, as well as nieces. and nephews „ 

He was baptised to the Old -Brethren Church September 
26, 19U3j to. which cause he laboured the remainder of 
his days tf 

Suffering a seVere stroke, .he was taken to. the hp.spi- 
tal on January Jb., 1961 in, a semi-conscious condition, 
and, remained so until the end. 

Funeral services were held ip, theCober Church, in,. 
Vaughan Township, .Ontario, on Wednesday, March 22, at . 
3 P. # ft. : The . church was filled as -friends and relatives., 
gathered to pay. their last respects to -one, .who had 
lived all his life in the community, : - 

Alvin Winger, of Gormley, Qnt, opened the service 
with the hymn "Shall we gather at the river," and read 
Psalms 71. Daniel Skiles, of Rossville, Ind. followed, 
^with the hymn^ "Rock of* Ages, cleft for me," and based* 
his sermon 'on' the text "II -Timothy, 2-15," Elmer Brovont, 
also of Rossville, Ind» concluded using the hymn "Asleep 
in Jesus, Blessed sleep*" The solemn service was contin- 
ued at the grave .with use of the hymn ^Farewell,,, -vain 
world, I'm going home." ., " -> , f ... 

Interment was in adjoining ; cemetery. . . 

-~Amos Baker 



Question 33* Do you not regard your church as sup- 
erior to all other Baptists of this or former times; 
and if so, in what respect. and why? 

Answer. That ..we do -..esteem our church better, than 
those now decayed .Baptists, whom we know and are acqu- 
ainted with, is true, and it is for this reason, be- 
cause the^ have fallen away, in life and doctrine, and 
departed far from, the., old Baptist's life and doctrine, 
which even many among themselves see and acknowledge. 
• For former Baptists we cannot answer, since x^re did not 
know them In their- lives. But we are entirely united 
in what Concerns .their ; doctrine, with those, who- taught 
nothing contrary, to the gospel. 

Question 3U. With -what propriety do they hold, that 
their newly established church, baptism, excommunication, 
etc., agreed with 'the practices of the apostles, since 
they cannot prove a similarity neither in divine call- 
ing, nor gifts, nor results? 

Answer. With regard to the power of performing 
miracles, we Consider ourselves still as much inferior 
to, and as unworthy of any comparison with the apostles. 
Concerning the doctrine and the mind, we must pray God 
to make us referable, the mind of the apostles, and even 
his Son Jesus. 

Question 35* Can your teachers and elders bring the " 
testimony of their conscience before . God, . and say that 
the Holy Ghost has made themover seers. in th§ir churches, 
to feed them as the church of God; and do they possess 
*the spiritual, gifts required II Cor. 6, etc. 

' Answer.- Before God they must be able to bring it, 
or else they are no true shepherds. But if men do not 
believe it, that must, not disturb or grieve them; on 
the contrary, they should rather rejoice, if their names 
are cast out as evil. Luke 6:22. 


Question 36 # Must they not on the testimony of their 
consciences before God confess, that many of them were 
much more loving ^ meek and humble, etc,, before their 
baptism than afterwards? 

Answer* To this we say, No; unless you allude to 
those who like dry branches were cut off or unless you 
mean that feigned love, by which people deceive one 
another, for the sake of bread or favor, and where sin 
and error is not rebuked, but where it is said, leave 
me alone in my owi self-will, opinion and doing, and I 
will let thee alone likewise; we will love one another, 
and be brethren t! If such is the meaning, we confess, 
that it is true; and that, alas I we have but too long 
stood in such pernicious hypocritical love, and have 
yet to learn it, which hates and reproves evil and 
wickedness ♦ % '" " 

Question 37* " Have they not begun and continued 
until now, their neu baptism with a great deal of un- 
certainty and mutability, and shown the same also in 
other things, having for instance, at. one time rejected 
the marriage-state, and at another approved it again; 
sometimes desisted from labor, and then again took it 

Answer a The baptism. of the Lord Jesus, according to 
his commandment we have commenced in great assurance of 
faith, and to this day our God has sustained and con- 
. firmed us therein, under much opposition, through his 
grace, and we can say with great confidence, those who 
believe are to be baptized, That we however, after 
baptism, had difficulties to overcome concerning marri- 
age, labor and many other points, is true; for before 
our baptism, while we -were yet among the Pietists, we 
were not otherwise taught by those, who were deemed as 
great saints. Hence we had much contention, until we 
gave up our imbibed errors 9 

Question 38« Whereby, them may we know the undoubted 
divinity of you new church, before all others in the 
whole world? 

Answer, We have indeed no new church, nor any new 


laws; but in simplicity and true faith,, we desire to 
remain with the old church, which Christ instituted \ 
through his blood, and to follow the commandment which 
was from the beginning. And we demand not at all, that 
an undoubted divinity should be acknowledged in our 
church, but we desire that such an undoubted diviriity 
might be known in Christ himself and the church at 
Jerusalem. Should this be perceived, and the divinity 
of the doctrine, words, and commandments, which they 
had, then It can be seen, whether a church has that :V 
same divine doctrine, and if this is known., we think 
it is to be sufficient to prefer that church before 
all other churches in the world ,7 if like a faithful wife, 
she is obedient to her husband, Christ, in all his com- 
mandments, -and labors bo become still .more so. But 
whosoever has not known Christ in the divinity of his 
commandments, would undoubtedly not acknowledge his 
church,, if even the twelve apostles should be there 
serving as bishops and teachers. 

Question 39. -Whether they themselves were assured, 
and had received already the immovable assurance of -the 
■same in the divine trials as by fire, that God himself 
also acknowledges and own them, and ^ould have them 
acknowledged; and how would they undertake to prove 
this and make it credible? 

Answer. Truly, the assurance must be before God, 
as Paul described it. Rom. $• "Therefore being justi- 
fied by faith, we have peace with God, though our Lord 
Jesus Christ: By whom also we have access by faith into 
this grace wherein- we 'staid and rejoice- in hope of .the 
glory of God." But this assurance is no longer promi- 
sed even to the apostles by the Lord Jesus, John 15:7, 
then they would abide in him, and his words abide in 
them.. Then they would be his true disciples, and they 
should ask what they will, -and it should be done unto 
them. And so It is : He that Is faithful in the doctr- 
ine of Jesus to the end, shall be saved. 

Question I4.O. Do you expect better success than 
that which followed earlier anabaptists? And why and 


with what assurance can you hope to receive the bless- 
ing of an impartial God, who despises self -exaltation? 
... ^Answer, If we 'abide 'in the doctrine of the New 
Testament, then we. may, indeed, hope for this one re- 
sult, namely, the end of our faith shall be everlasting 
life* and for the light afflictions of this life shall 
^inherit a crown of everlasting joy, of our successors, 
however, we can say nothing. According to their faith 
and; works shall be their success. We will say, however, 
that the influences of the early Baptists were much 
better and more creditable to their religious profess- 
ion than that of L or C or C~ N, 

whose influence had too much of the sensual and too 
much of the fleshly mind* Even the Jews and the Turks 
were -astonished at the ungodly conduct of their follow- 
ers o They could not destroy life rapidly enough by 
. persecuting GodVs people with the. gallows, and the 
wheel, and the rackj but they voluntarily entered the 
army and killed their fell Gwmen, and in many cases their 
own brethren, by : the thousands; and all this is the 
fruit of your infant baptism. One will. not find Tunkers 
going to war, and very few in prison or on the gallows, 
as penalty fo:c crime. They are generally in favor of 
peace. One may' safely abide, under their roofs without 
fear : of being robbed or murdered. Indeed, It would be 
a blessing to society if .the world were full of those 
despised Tuhkers.o Their influence is also better than, 
that of the Pietists who made a. misstep only a few 
years after they had cut loose from the great Babel, 
Many of them soon voluntarily, returned j- from which 
may the Good Lord mercifully preserve all Baptists, 
so that their success may be as intimated above, of 
peace and joy, 


These are the most important questions, dear friends, 
which we deemed; necessary to lay before, you at this 


tinig.conc eraing,. your new baptism and church, as much' 
for your own sakes as for the sake of others. On which 
you will now reflect, and make your united, plain and 
candid declarations, together with your reasons assig- 
ned, in such a manner as you may be willing to render 
an account of before the face of Jesus Christ and all 
his holy angels, and the elect, without contradiction 
from his Holy Spirit in your, own consciences and those 
of others, in the great- day. when this weighty matter ; 
or work which you have commenced will be strictly scru-. 

Beloved Friends; 

Upon your request and sharp questions, which you 
have proposed unto us in these forty points, we 
have" tried to answer in. love upon every point accord- 
ing to our faith and good conscience before that God, 
who out' of love sent his Son into the world to that 
end, that we .should hear him, believe him, and by faith 
in. him have life everlasting. Now if you also regard 
your own welfare and. salvation, then hasten and bow al- 
so your neck under the scepter ox this great king; 
believe, that his doctrine is true, and his baptism 
wholesome ard, blessed for poor sinners. Say ;.not, what 
good will water do me? ana do not try to comfort your- 
selves with 'your infant baptism, which has been brought 
into the world contrary to the word of God. Else this 
simple testimony (given out upon urging request by the ■ 
Baptists in must be a testimony together 
wlthyour own conscience, at the great judgment day of 
the Lord Jesus, who will come u ±n flaming fire taking 
vengeance on them that know not God,: and that obey not 
the gp.spel of our Lord Jesus Christ." 

Now., to the Lamb that was slain, ifao alone has power 
and dorfiinipn. in heav.en and on earth, to him be. glory, 
honor, and praises for. ever and ever. Amen. "Behold he 
cometh with clouds; and every eye .shall see him, and 
they also which pierced him," etc. Amen.— July* 1713* 
""-.' ' —THE END- 




The Oriental philosophy, which is "commonly confounded 
with Gnosticism, proceeded from the hopeless inquiry 
into the nature and origin of evil* Convinced that this 
could not possibly be ascribed to the divine agency, 
the speculators embraced what appeared to be the only 
alternative, and attributed It to matter | and matter, 
must of consequence be eternal* And 'then, when they 
proceeded to consider the various forms of matter, 
senseless and animal, exhibited in the visible world, 
and their seeming Imperfections, they found it imposs- 
ible to account for so many modifications of evil, 
except by the supposed agency of some being, superior 
indeed to man, but subordinate to the Author of all 
good o. At this point ceased the uniformity of the fanci- 
ful theory, and It branched off into inquiries like the 
following; What WAS this mighty, though inferior, being? 
— of what origin, power, attributes?— one and alone, or 
assisted or served by others^ equal or inferior? 

.All these points were disputed j all however agreed 
as to the Independent existence of the two principles, 
good and evil; and nearly all that the latter was the 
Creator of the worlds Such were the philosophical 
notions of these persons^ and such was their attachment 
to them,, that even when they became persuaded of the 
divine mission of Christ, they were unwilling entirely 
to sacrifice, them, but rather strove to associate them 
with the doctrines and engraft them on the history of 
the Bible* The first consequence of so perverse, a mis- 
application of human reason was this-* the monstrous con- 
clusion that the. Cod of theJews was the., evil principle, 
and that Jesus Christ was sent down by the good princi- 
ple to put an end to his- reign on earthj that the former , 
was the God of the Old, and the latter that of the New 
Testament. At this point the philosophy of the Gnostics 


ended, and.. their heresy began j and the. errors -which we 
have. mentioned, speedily led them into others: after 
rejecting.-**- such was the necessary consequence of- their 
opinions— , the inspiration and authority of the Old Testa- 
ment, they applied themselves to the misrepresentation 
of the Mew. They denied the humanity • of Christ, assert- 
ing that he came not in the flesh} that he suffered not, 
that he died notj that what seemed to be material in 
his natures was a fantastic, incorporeal substance. 
The same principles obliged them also to dispute the 
resurrection of the boay, a substance too gross for an 
eternal destiny. This opinion again variously affected 
their moral practice; for while there were undoubtedly 
some who mortified the sensual portion of our nature,, 
for the greater perfection of the soul, there are also, 
said to. have been others, of more violent enthusiasm 
or fiery temper atment, who permitted every license of 
impurity to thai whicu lay so far beneath consideration 
and respect. It is chiefly to. the Gnostic heretics of 
Egypt (who were distinguished fS^arp-Jvfaei:? brethren by 
greater wildness in their speculations) that these ex- 
cesses are .attributed; we cannot now determine howteuly. 
But on the.. other hand it is just to mention that, in p 
professing the. Christian name, those heretics did not 
always shrink from the dangers which surrounded it; 
and we have evidence that many -among them encountered 
persecution with the same courage which distinguished 
their brethren of the Church,; and endured it with the 
same unbending constancy u 

Among the Gnostic heretics (thus we shall continue 
to denominate those who associated, however variously' 
and diversely, the Eastern or Persian system "with some 
belief in Christ) it . is usual to account the- followers 
of Simon Magus, the first corrupter of the Christian 
doctrine, these are said to have been numerous, -especi- 
ally at Rome; and the celebrity of their master, has 
been considerably increased by an error of Justin I j iartyr, 
repeated by several of the fathers, who mistook a statue 
inscribed to Semo, a Sabine deity, for a proof of the' 
deification of that heresiareh. Nicolas, one of the 
seven deacons mentioned in the Acts, is asserted to 


have raisled the sect called Nicolaitians; Menander, the 
Pupil of Simon, perpetuated his teacher's errors, and 
through him they were transmitted to Saturninus, who 
disseminated them in the Asiatic, and the Basilides, 
who may have introduced them into the Egyptians school. 
In this prolific soil^ equally favorable to the growth 
of evil and of good, theybecame among the gross discip- 
les of Carpocrates, the principle of deliberate imrnor-* 
ality, while they received from the ingenuity of Valen- 
tinus such refinement, as to call on that writer the 
particular attention both of Irenaeus and Tertullian. 
Cerdo, and after him Marcion, the most distinguished 
among the heretics of his day, introduced the same de- 
lusion, with certain variations, into Home during the 
reign of Antoninus Pius. Here the doctrines were imm-_ 
ediately disclaimed by the prelates of thatJSrarSEipand 
confuted by the ablest Christian witer^ "Jus tin Martyr. 
They were afterwards made . i>he-s^tgect of a separate tre- 
atise by Tertullian. It has been inferred from the dis- 
covery of_some^Sil6s.tic medals in France that the heresy 
was .atr one time generally disseminated in the western 
-provinces. But this fact, liable as it is to sorae dis- 
pute, is not sufficient to counterbalance the silence 
of history confirmed by the certainty of the early 
disappearance of the sect ft In the mean time we do not 
dispute that the PHILOSOPHY of the Gnostics had some 
prevalence throughout that part of the empire during 
the first and second centuries, but it was not until 
the end of the second that Christlaaity can be said to 
have made any progress there. 

Soon afterwards, in the year 172, Tatian, a man of 
some learning, and a disciple of Justin Martyr, built 
on the basis of Gnosticism the hexesy of the Encsafcites. 
Whese sectarians professed the simplest principles of 
the monastic life, meditation and bodily austerity* 
It may be said, perhaps, that under the names of Essenes 
and Therpeutae such enthusiasts existed in the very 
earliest age of Christianity, % 

—Wadding ton's History Of The Church 



Are you lonely, very lonely? 

There was One more lonely still, 
Jesus Christy the man of sorrows, 

As He did His Father's will. 

He was lonely in the city, 
He was lonely in the crowd, 

For He found no eye to pity, 

And His heart in grief was bowed* 

Are you weary, often weary? 

There was One more weary still, 
As He trod His earthly journey, 

On His way to Calvary *s hill. 

He was weary in the night time, 
For He had no place to rest, 

As He spent the hours of darkness, 
Praying on the mountain crest. 

Are you laden, heavy laden? 

There was One more laden still, 
He can bear your sin and sorrow, 

And your heart with comfort fill* 

For He took the sorest burden, 
That has ever yet been borne, 

And He died beneath that burden, 
Mien He wore the crown of thornes. 

Are you eager, very eager? 

There is One more eager still. 
For the long expected moment 

When His Word He will fulfill. 

For the heart that loves so truly, 

Never can be satisfied 
Till around Himself he gathers 

All the souls for whom He died. 

— Selected 


VOL. 8 JUNE - JULY, l?6l ■ NOS. 6-7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
; from fleshly lusts, which war against the soul." 1 Peter 2:11 

.judgment ;: - : ; ; 

It isn f t how long. you live that^Counts, 

Or the money they say you are .worth; 
It isn't how haimome or pretty you are. 

Or " how great is* your height or your girth; 
It isn't the reputation you have, 

Or how good you may feel, or how blue;- 
The judge of your life is the Lord of the earth— 

And the question is, "What did you do?" 

Did you love your creator with. all your mind? 

Or did you ignorJHis Word? ■ 
Bid' you keep "the commandments. 4 of Jesus Christ? 
, Ox" neglect tp : do what -you, heardl? ; 
Did you love yoiir neighbor in words and deeds, 

Helping the sick and the poor? " ■' 
ftp' -must you repent on the day of the Lord 
-And wish you had done, so before?" -'■ : 

You can't, keep on living forever y you know, 

In your temple of water and dust. *" w ^ ,: 
And the things you possess are not truly 'your own 

When: you leave them to moths and to rust. 
The worth of a man. is the treasure'' he has r; ; : 

Of things that he gave away; , * ''.""' 
■For-, the. Lord mil reward, us for things we have done 

On that final Judgment "Day. " ; ';'■ ::: " : .;; : 

-i Selected---' ci *t.: .: 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


It has become almost a habit for preachers and writ- 
ers, in an over-excited zeal to demonstrate how God 
some times takes a sinner and makes him over into a 
different person, meet for His own use in saving souls, 
to cite Jacob for an example. And then in order to add 
color and drama to the story, tftey heap upon him all 
manner of .accusations and epithets : calling, hjlm a "crook" 
a "cheatei >!?j "thief « and "liar." 

I have, on- my. desk- a religious magazine • in which is 
an article entitled^;. "£M) JACOB WAS-I^FT ALQNE," in 
which is the following statement: 

^ Yes, Jacob was left alone • • « He-was alone mth bis 
" ' - memori e s— - memori e s of hi s f ormer Home in Beers heba , of 
his aged father^ .of, Ms own deceit and lies, and of his 
terribly stricken brother. He was alone with himself. 

: At long last> -heWa's about to face the truth about himself— 
that he -was a liar, : a i§hady: operator, and a crook. • « • 
\ ; . His wits- had always, taken, pare, of him pretty well, but 
here *wa s " s bmething t hat with all hi s clevernes s he d i dn f t 
feel able to handle. He had "made his way" in Laben f s 
country with people who ;hadn»t known him* Now he was com- 
ing home to people who DID know him. Yes, Jacob was alone- 
alone with, the night, his memories, himself, and a situation 
too big for him to handle. Last" of all, he was alone with 
God. : ; V 

These, accusations are -typical and almost, identical 
to those repeatedly hurled against Jacob from Both the 
pulpit and -by the printed page. But where do men get 
the authority. to make such accusations against one of 
God*s elect? .-'JWhp shall lay anything to the charge of 
God's elect?" In not one of the many Scriptural refer - 
fences regarding Ja§ob and. Esau did God accuse Jacob or 
rebuke him. Neither, 4id;his father Isaac rebuke him. 

Some of the above statements are true and valid, but 
the inferences aftd -insinuations in them are wholly 
without Biblical authority. Jacob WAS "alone", and 
perhaps he did have memories of his former home 


and of his "terribly stricken 11 brother. And every- 
thing., indicates- that he felt he was in a situation 
«tobig r: for -him to, handle." But it was not the first 
time..: hd had been in such a, situation > and there ±s\ 
■.Nothing in the whole story a.bout him to indicate that 
he ever" depended on his '.'vit", or .*f cleverness" to take 
care of him. His history is one of. a man who was elected 
of God before *he was born and destined, to be the pro- 
genitor of God's people on earth in ah age: when the 
nations of the earth knew not God* Jacob knew God 
and listened to him and leaned on him for guidance and 
protection all his life. At no ; place in the narrative 
is it ever - indicated: ""that he .'.was- self-willedv-'-Wrieri 
his mother gave hiin instructions what to do, he protes- 
ted that he might "seem" to his father as a deceiver' 
and incur a curse instead of a blessing, but when* she 
urged him on with almost frantic assurance that there; 
would be no curse, he obeyed her. She was so sure that 
it was the only course under the circumstances that 
she was -willing to say if there should-be any eurse :r; -; 
it should be upon her. Thus the plat was not Jacob fv s, 
but his mother's. She -was sure thierte -would be no curse, 
and there was none," .. . . - >t ..... •"* *•"-■ - : "' ; 

It should be remembered that Rebecca was the 'mother 
of both Jacob and Esau, .that their conception- was the 
Lord's answer to the entreaty of their father Isaac : 
for an heir to the blessing, promised to" his' father ! ; 
Abraham. But something unusual took place' regarding :i '~ 
these twins bef orfe they were born. ..It -is said- thatr; 
theyv struggled within' her, and this,, was .in a way : " that ^ 
troubled her. And so she went to the .Lord .about it, ; °;; 
and God told her what was taking place .aJid^h'at ; shpiild.; 
be done about it. She was told that "two nations"' we^e.' 
within her, and "two manner of people" would bes£par- ' 
ated from her, and the one people should' be : stronger 
than the- other, "and the elder shall serve; the younger. " 

Indeed there were "two manner of people." They were 
very different physically, and it also developed that 
they- were very different spiritually. God knew that' 
Esau was not a proper person to be the father- of the - '*-[ 
people that were to be heirs of his promises. ^ And ! he : 


also knew that he would be the, \ firstborn. Therefore''™ 
he instructed their "mother regarding the birthright "*; 
and. the blessing,, which was that it was God Vs election 
that Jacob J; who was the younger , should have the -domin- 
ion over Bsau/ which was included in the blessing. .; 
The .apostle Paul cites this in the nineth chapter of* ;. 
Romans for a precedent and example of God's prerogative 
in. election: u For the children being not yet born, 
neither having done any good or evil, that the purpose 
-of God according to election might stand, not of works 
but of him that calleth; it was said. unto' her, The elder 
shall serve the younger." 

"In '.view of this ELECTION and Word of God, .it appears 
that it was Isaac .who erred in his intentibn to bless 
Esau. The fact that God gave this degree direct to 
Rebecca explains why she was so insistant upon Jacob 
to obey her, and. why she had no fear of receiving any 
curse. The blessing did riot belong to Esau because it 
was given to Jacob.., before they were born. And because 
Jacob evidently knew this, he could well insist on Esau 
transfer ing the birthright to him legally so that there 
would be no trouble or confusion' about it when the time 
came to receive ' the blessing. 

It seems reasonable to assume that Isaac knew what 
God had decreed concerning them. We have to wonder if 
his reason for "loving " Esau was a valid one, for in 
Gen. 2$: 28 it is said, "And Isaac loved Esau, because 
he did eat of his venison." It is quite remarkable 
that Esau sold his birthright for his favorite mess of 
pottage. (One writer has suggested that this was not 
the first time that Esau had begged Jacob to feed him 
when he was unsuccessful in his hunting, for he said 
Give me of that ."same" red pottage.) And Isaac asked 
Esau to bring him his favorite mess of savory meat 
so that he could feast on it and bless him. 

, It appears that Isaac did not intend to carry out 
God's decree regarding the blessing, and Esau intended 
to get a blessing which he never did have a right to 
in fact, ,. And. the birthright which he thought was his, 
he. had willingly sold, because the Scripture says, Thus 

■■■•■■ -' , ■-. 121. 

he despised his birthright. Although Esau charged 
Jacob with "taking away" HIS blessing, it was not true* 
The only valid question that could be raised was the 
method that was used to obtain it. But when we take 
into consideration the fact that the- -father, who had 
it in. his power to pronounce* the blessing.,: .was old, 
and his heart had been wen by the elder: son. through, 
his appatite : for savory meat, so that for; some^ reason 
he intended to ^ignore God's decree and Jacob's legal 
possession q£, the birthright, and Esau knbwing -full ■ 
well that he 1 had counted it, valueless and willingly ■ ■' v 
sold It, still intended to obtain the blessing; and ■■ 
further that it was. to. Rebecca that God had spoken the 
the decree, then it appears that she did what she could 
with the means she had. It appears to have been a human 
error on the part of Isaac, and impudence on the part - 
of' Esau, ' And so human error was met' with human ingenu^ 
ity to'" -accomplish what needed to be" done. . Some one may 
object that God would have taken care V of "it in the "right 
way 11 but the fact is - that his decree was being ignored 
On very earthly grounds, and when Rebecca, saw her husb- 
and, who was also her lord, failing to da god's bidding, 
she acted rath what means she 'had and it brought the 
right results^. God can make exceptions, and we need 
not justify deception because it was ' practiced* in -this 
case and no -fault was found with those who did' it. : 

There is no indication any place that Rebecca receiv- 
ed any rebuke or chastening, for what she .did nor that 
God' ever rebuked or punished Jacob for his part in it. 
But' quite the contrary, the blessing stood, and later 
when Isaac ■sent; Jacob away he blessed him again with 
the blessing: of Abraham his father,, knowing, full, well 
this time was,: Jacob.- Gen. 28: 1-4. 

It was" only a night or two later on this journey V: 
that God came. to. Jacob in his .dream at Bethel, where , 
he saw the angels ; and the ladder that, reached to ;heaven, 
and there 'God blessed him and said, 1 "Behold I am with 
- thee, • and' will keep thee in all places whither thou 
goest, and will bring thee again, into this land; for 
I will not -leave thee.untill I 'have done that which I 
have spoken to thee of." This was after he had supposedly 

(continued on page 130) 

126 :; - : THE PILGRIM 

«• ■■'-■.■ *•:•;■ :THE" JUDGMENT. SEAriOF'CHRISTi,; - ; - : ;f; ■■ ; : 

"Forj we,, shall all stand- before, the. judgment', '"' 
Christ" (Rom # lljrlO). For we mas t,.. all.. appear ;be£ or e .. 
the judgment spat of Christ j that ...every brie [mj^re c eive. 
the things done in his body,. -according to- ; that„he hath' '; 
done, whether it be good or bad" (II Cor. .'$tXO) p .', / 

A judgment seat is a" constituted -court where people 
are tried as : to their 1 guilt or innocence and receive a 
judgment according to the decisions of those who have 
the. authority -to pronounce the sentence* When Paul 
was in' the > hands of Romans as a prisoner because of the. 
Jewish mob,- whose prejudices would -have put him to 
dearth, 1 - he chose to istand at Caesar ! s' judgment seat rath- 
er than to" be delivered to the Jews whose trial might .- 
havfe been -one-sided* (Cf # Acts 25:10.) In-a carapara- 
tlve ;seriseyPau*l" 'has taught in the above Scripteures- ;:.' 
that all must-meet before 'kfte hudgment seat of Christ.. L , 

This' "judgment seat' : of ' Ghrist ,h : is. -nothing- different 
f^om that bf ;: yiich God 'ha& spoken throughout the Scrip* 
-tores /concerning the "judgment day," which has. be'en ,•■■;. 
appointed ; f or ;; the judging- of the world in righteousness. 
"God. • > "now commandeth all men everywhere to repent: . 
beeaiise ; he h&th appointed a day, in the which he will 
judge -the world in righteousness' by that man whom he.. 
hath -ordained- whereof he hath: given assurance unto all 
men, in ' that- ; he -hath ■ raised him' from the dead " (Act .1? : 
3j);- : We ; note -the judgment seat : ±s here .constituted by/* 
the ordained -man whoui- God- -has. rais:ed\from the dead- 
Jesus Christ; ffie : same constitution of the judgment 
seat is 'referred 'to by Peter in his sermon in the home' 
of Cornelius when he said: $&n& he commanded us to 
preach ;{mto the people 9 and to testify that it 13 he 
which w&si ordained of- God to be the Judge of. quick and 
'&ekd il ' -(lets XQih2)t -This same consitutionris .seen in ; . 
Paul 1 is discussion of the Jew and Gentile with reference 
to the rendering of "God's judgment "to every man apcprd- 
ing' : to. his deeds" (Rom. 2:6)* It will, he- rightly done 
"in the day when God shall judge the"' secrets of men by 


Jesus Christ" (Rom; 2:16); " * 

Jesus recognized that "the Father. . • hath committ- 
ed all judgment unto the Son" (John 5*22). It was in - : 
the counsels of God' from eternity that the plan of re- 
demption should be laid in the sacrifice of the Son, 
so that there will be an opportunity for men, who- other- 
wise are doomed to suffer the wrath : of God against sin$ 
to be pardoned and restored to the fellowship of God. 
Eph. l:U-7» Thus we see that "God was in Christ, "recon- 
ciling the world unto himself, not imputing their tres- 
passes unto themj and hath committed unto us- the ward- 
of reconciliation" (II Cor. 5>-19) • How wonderful is 
the appointment of such a judge, -who, before he brings 
the judgment unto victory, first brings a plan of sal- 
vation by which the judgment^ can be^set aside. "A : 
bruised reed shall he not break, and smoking 'flax shall 
he not quench, till he send forth judgment- unto victory" 
(Matt. ; .12:20). 

Great as the sin of man is, abominable as-"- the corrup- 
tions of the human heart are, there is still' a greater 
sin and a more Inexcusable guilt when men, in the face 
of the truth concerning : sin, " and judgment^ and a way ' 
of deliverance to whosoever will, reject the way of . life 
because they love "darkness rather than. light" (read 
John 3 :l6-20) • Thus^ while " bur ; appointed. Judge has set 
up a ".throne of grace" (Heb. U:l6), and ' has _ sent ' out ; 
His messengers according to the "all' power" given'to ■'■■• 
Him in heaven* and in earth (Matt. 28:18), it Behooves 
men everywhere to accept the Gospel "vhile they may. 
"How shall we escape, if we neglect so great salvation" 
(Heb. 2:3)? "He" that believeth on the Son hath ever*. " : 
lasting life: and he that believeth hot- the Son shall 
not see' life; but the wrath of God : abidfeth ; on him"" " 
(John 3:36). \ \ '' * '■ *-;; 

Thus" "we see how the judgment seat of Christ is "first 
seen as *& "throne of grace" which presents a plan in 
which the Lord lays oh the Son "the iniquity of us all" 
(Isa. 53s6), and "the Son- be^rs our iniquities for' us. 
But after the long-suffering of God in grace has been 
fully exercised, the • day of His judgment will surely 
follow in which every individual will receive his 


righteous sentence, II Pet. 3**9 3 10. 

•Wg may turn, then, to the; judgment of the 
Scriptures and we shall find in every,, one that there 
is.,a baqkground of men r s actions toward the Son of God 
that determines -what the .destiny shall be, ""Whosoever 
. » .shall be "ashamed of me and of my words in this, . 
..sinful generation; of him also shall the Son of man 
^be ashamed, when he cometh in the glory of his Father 
with the holy angels" (Mark 8:38). "Inasmuch as ye 
have done it unto one of the least of these my brethren, 
y§*have done it unto me" (Matt. 25:1|0); and i^he oppo- \ 
site in 2£:1|5. The decision, at "the great white throne" 
gives,, eternal tormeaat tq ; all -whose names are not in the 
book -of life. Rev. 20:15. "True and righteous are 
his judgments" (Rev. 19:2). "Be not deceived; .God is \ 
not mocked: for whatsoever a man soweth, that shall 
he also reap.- For he that soweth to his flesh shall 
of the flesh reap corruption; but he that soweth to the- 
.Spirit shall, of. the Spirit reap life everlasting" (Gal* 
6%7 $ o}+ ""But this man, after he had offered;; one? §acri- ; 
fiqe f or sins for ever, ; sat down on the right hand of 
God; from henceforth expecting till his enemies be made, 
hi& footstool" (Heb. 10:12;, ,13). 

Christ is also connected with the set judgment re- 
yeale.'d' to Daniel the prophet* . Then,--the : Son of Man ' 
receives' His doiTiiriion .and glory and. an everlasting 
kingdom. Dan* ?:9rl[j... There will be no escape nor , ...-;-,. 
covering of sin, before this Judge of all./ "Behold, : ; 
the Lord cbmeth with; ten thousands of his saints,- to 
execute judgment upon. all, ..and to co^yince all that; are. 
ungodly, arrong them of all ^eir ungodly deeds which 
they.Mye yhgodiy c^3ranitted, aiid of all their hard 
speeches *ich ungodly sinners have spoken against him" 
(Ju&e 1U;I5). His all-searehing eye will see and under- 
stand, ..'not only the ways of the -wicked rejecters, but 
also the sinners and corrupters in God j s hou§e. "For 
the time is cpme that judgment must begin at the house 
of/God: and if. it first begin at us, what shall the 
eifid be .of them that obey not the gospel of God? And 
if the righteous scarcely be saved, -where shall the 
ungodly and the sinner appear" (I Pet. k:17,l8)? 

THE;,;. PILGRIM 129 

Repentance is ther- -order ". for. ;■ all, whether the sinner 
or the sinning believer* --After .giving space to Thya-> ;; ,. 
tira to repent j He -threatens: "I will kill her children = 
with- death j and all the .churches shall, know that. I;am _ 
he which searcheth the' reins and hearts t .and: I will, 
give iinto every one of you according to. your works " ... 
(Rev.- 2:23). ,;,.., ,' , 

. SUMhARY : - ;.-: .. - 

1 # The judgment, seat is Christ's whan His _war.k.. of 
reconciliation -is 'involved,-- John 3 :l/8,3-9v. ..,..-■ •■ .-. s; rr 

2. It is Christ's judgment seat when He occupies*. .*,._ 

the position of judge.. John 5-22; Rev. j6.:l6 5 17 •• 

•• 3*- The tribunal or court^ involving- dealings ;.with, ■«. 

Christ, is to deal with all both living, and dead,; II :-- 

Tim, l±:l; Mark 16: 16. " ;• , T . • . :- rjr .:-l ■■'(';'> 

U. It is the words of Christ /-that will condemn: .the.,; 
rejecters of Christ; hence .it is Christ's judgment seat. 
John 12:1*8* .-■• .«:.,.;u- Jh;,.- $» ■ -v..-. ■': 

■ 5* At -His judgment seat He ;will '■ confess; or deny m^n 
who have either confessed or denied Him- and Jfiss..- .words*. . 
Matt, 10:32, 33}; Mark 8:38, -J . : .:,- . 

6. On His "throne of glory, " as -a judgment seat, He 
will separate "the sheep from the goats," receiving 
those who dealt kindly ^with:. the. least of His brethren y 
afrd casting -off those- whu> neglected. Matt, 25:1±0, .lt5.. 

7, The-Grfeat Mhite Throne judgment saves those who. 
have met the condition of salvation and so have a re^ ■■-. 
cord- in- the* Lamb's book of. life, and sends men to the ... 
lake of fire who have it not. Rev, 20:1$, 21, 27*. 

We have not dealt with the time of judgment'. We: only 
have sought to- show that Christ is in. all the judgment.: 
which God has planned. It will be a' blessed thing- if/: 
we' meet conditions that we "shall not come into - condem- 
nation" (John £:2U)» ££ our- account which we render to 
God is ■'■ canceled by the "propitiation for our sJUaaJJ* (I.;. 
John r: 2:2), as we live a life clear before God up; to*. *' . 
date, with His love "perfected in us") we shall -have - 
boldness in" the day of judgment because all fear- has 
been cast out. I John U: 15-18 # "When we- are judged, 
(Continued on page li|2) - ... 


JACOB (continued from page 12£) 
"stolen 11 the birthright from Esau and twenty years 
before he wrestled with the angel of God at Peniel. 
And there is nothing to indicate that God was in any 
way slack in fulfilling this promise at any time during 
those twenty years. 

In view of this and more than thirty other referen- 
ces in the book of Genesis which composes the narrative 
of Jacob's election of God, from before he was bom, 
how he maintained the closest relationship and commun- 
ication with God, and how God blessed and directed and 
protected him his whole life long, it appears that 
Jacob's trouble at Peniel was not that of a man strugg- 
ling with a guilty conscience, nor of a selfish un- 
diciplined person being subdued, but, "rather, it appears 
to have been the climax of a long struggle of one of 
God's elect with the powers of another "manner of people" 
who were not God's elect, and who were bent on defeat- 
ing God's purposes in election and redemption. If Esau 
could could have in some manner obtained the blessing, 
which never did belong to him, then he could have de- 
feated God's election and decree. 

Jacob was an overcomer and victor at Peniel, by 
which he obtained a title name like that of Christ our 
Lord, as the fc name Israel, means PRINCE OF GOD. "And he 
said, Thy name shall be called no more Jacob, but 
Israel: for as a prince hast thou power with God and 
with men, and hast prevailed." Gen. 32: 28. Christ 
is the true "Israel"* or PRINCE OF GOD, of which Jacob 
in some manner seems to have been a type. 

It would seem to us that with all the promises and 
assurance Jacob had from God that he should not have 
feared so at" Peniel. But Satan has been permitted 
some times to make God's people tremble, and some times 
he has been allowed to hurt them. He was allowed to 
sorely afflict Job, and, like those who malign Jacob, 
Job's friends thought it was for some evil which he had 
done, which was not true. He was allowed to afflict 
our Lord in Gethsemne and make him sweat like blood, but 
not for any evil which he had done. Jacob wrestled with 
God at Peniel and prevailed, but in his victory he re- 
ceived a wound. — D.P.W. 



The idea .that being a -Christian is a commonplacs 
something that almost anyone can measure up to without 
much effort, .seems to become .more prevalent among, us 

We are living in an age that wants to rob religion 
of 'its holiness^ and its godlikeness, and its conformity 
to the Word and will of God, especially if such a theory 
is to be practiced. in everyday living* Paul's prayer 
was, "That Christ may dwell inyour hearts by faith j that 
ye . . .may be able to comprehend with all saints 11 the 
foursquare love of God, and be filled with all His full- 
ness, Eph. 3:17-19. Likewise, we are to grow "unto the 
measure of the stature of the fullness of Christ" (Eph. 


We find so many pepple who expect to get. to heaven 
with absolutely no effort on their part., simply as an 
act of God.'s mercy* 

We are well aware that the Word says that eternal 
life is a gift,, and we must receive it as such or we 
i-ri.ll never enter into it, but the same Word also says we 
are to "grow in grace" (II Pet. 3:18) j we are to bring 
forth much fruit (John l£:$> j we. are to produce the 
fruit of the. Spirit in our daily living, crucifying the 
self life (Gal. 5); we are. to go on unto perfection 
(Heb. 6:1 and Matt. 5:U8), which we understand as. a 
full development and maturity in the Christian .life. 

So it behooves us; as Christians not to try to get by 
with the least, faith or experience or service or giving, 
because that kind of life never gives us vision, victory, 
or power, neither is it conducive to fruit bearing or 
reaching perfection in Christ. 

Many folks use religion as an insurance policy, 
trying to get maximum benefits from minimum investments. 

Truth is not affected by whether you or I believe it 
or, not;, consequently this is no time to believe as little 
as possible. Many folks .say it does nob matter what I 
believe just so I am sincere. Salvation does not depend 
on sincere thinking; it depends on right thinking, think- 

133 : - THE PILGRIM 

irig^'^EHaf'ls in "line 'with "all"" the 'r eve al0dT will" of "Gods * 
therefore we should seek to know the revealed will, 
which is His Word,** ■'■■'■ - '-- ' - ^ i 
WoI > . in the realm of experience does, salvation depend 
on .tliel ^^^arierice. ,f6u''xm.j%a^e^h^d Sometime in ^the past, 
or ' that "sortie ;of "your friends ' or relatives "hWe had. . 
It depends on 1 whether the' grade of 'God' has been "suffi- 
cient keep your, heart and mind in Christ 'Jesus' so 
..that . you ~:.lmow you are," a child; of God .rioWj and .that your 
.^in^are Jf. or given .£nd .the ""peace, of God. that passeth 
understanding keeps your: hearts arid;minds in Christ 
, Jesus* ,,Iou : Kave experienced personal 'Contact with the 
" one ,^ho'/^as .matcle sin for you, and you kriow for a surety 
that there .is no condemnation resting:! on you because 
7you"^av§^t...the* conditions of receiyihg eternal life 1 
'and. 3re. now /justified .before God. ■" '^ ] "' * JL ' : **-- : ' 1 
J ' Nfeitfief' "in the realm 6f service should we think; of . 
giving the .minimum, .since Jesus. ministered so, gracious- 
ly 'to us^- by ^giving His 'life as a ransom* Should 1 we, 
think of "gilvirig* Him' halfhearted service? We need to' 
recognise that we are, here on $ definite mission of ' r 
God*s 'oira^cnoosing^ did not spare Himself 

%n coming to serve; us. likewise, the, Apostle Paul ser- 
ved withput ariy thought of what it would cost him, not 
counting' his life;deai* to himself.". Our sympathy and '" 
compassion for others is only sincere \wh&n it leads to 
service. We are living in an age when; the ambition to 
make a success financially or temporally' is apt to rob 
us of the joy of ' working for Christ.' 

And in our sharing of the material things that God 
has blessed us with, we should remember that it is God. 
v that gives us power to get wealth. Deut. 8: 18. Every 
1 "'Christian needs to have a conscience as to how he uses 
the material blessings God gives" him. 

We are living in an agfe when cove tousness does not 
seem to disgrace folks, although God said, "Thou shalt 
'not tf6yet, u and" "covetoushess. . .is idolatry." Paul 
/classes it with the hideous sins of fornication and 
trncle anness and says, "let it not be once named kmdng 
^bu, as become th saints" (Eph. 5:3)> and "they which 
: dp such things shall not inherit the kingdom of God 


(Gal* 5:21). Paul" informs- us in "II Cor*.-& of- the Mace* 
donian brethren who gave beyond their means of their 
own free will and begged the apostle to use it for the 
relief of the saints. The reason they were so generous, 
was that they first gave their own selves to the Lord. 
Certainly this is no time for us .-who have 1 been- -made 
the partakers of His grace and blessed so bountifully r 
with the material" blessings in this life to try to get- 
by with a minimum of service. The most solemn thing in 
the world is our accountability to. God, and surely that 
includes ministering to our fellow men as well -as/ *.what 
we do with the salvation God has so graciously "given^us 
through Jesus Christ. 

— The Ohio Evangel. 

..;... " JJFE A-DAY AT A TIME. 

- * brie hears- lots- of talk about taking life a day at ; 

"^a'tiifte. -Today, after hearing some, bitter words con-' 
cerning a friend, I thought what a fine thing it would 
be if we could learn to take people a day at a time, too, 

"But no* -We must carry along their history— What they 
did : anct what they said and what they were in another 

-situation. And often the baggage of this history piles 
up so that we can't find the PERSON "(hidden) among 
the stuff," We hope that, as for us, each day finds 
us taller in stature: we like to think we are capable 
of growth and change and rebirth. But others we judge 
as they were yesterday, last week, twenty. years ago. 
We^are grateful -to God— the one Person who -really takes 
us- a day at a time. v -- - , \ 

— . Selected by Lois Martin, Goshen, Ind. 

.V : ... t WE ABE SORRY. . . /'" "' " 
but because of unusual demands upon our time, at 
this season of the year, we have felt it necessary 
to combine the June and July Bilgrim into one issue* 

- - - • . —Editor 



• (Editor's Note:— The purpose in republishing this 
letter is not to agitate the question of feetwashing, 
but to show the charity and. unassumptiye attitude of 
some of our early brethren*) 

; May grace and peace from God the Father through 
Jesus Christ be multiplied unto you all, Amen* 

Beloved Brethren: ...,- 

Inasmuch, as w,e have understood, that some brethren 
have difficulties with regard to^ feetwashing, which 
Jesus has commanded to his disciples, as if it had been 
performed between the supper and breaking of bread, 
and think it not rightly done, if feet are washed be- 
fore supper $— -we felt moved in our mind in sincere love 
to give the reasons, iihy we wash feet before supper. 
At the -same -time we-wauld -say, "that it is our belief 
and view, if a brother or any other person can in love 
and moderation instruct us according to the word of the 
Lord more fully, and otherwise than is here pointed out, 
we should be ready to accept of it not only in this 
point of feetwashing, but als,o in other matters, and 
not at all rest upon long usage, but let the word of 
the Lord be our only rule, and guide. 

In the first place, we will see, how the old pious 
fathers before the law practiced feet-washing, Gen. 18: 
k. 2U*32. and chap, 19:2, Now here we see quite clearly, 
that the pious fathers performed feetwashing before the 
meal: we see also under the law in the levitical service, 
that Moses had to make a, great laver, to put water 
therein, and that Aaron and his sons, yea the succeed- 
ing* priests washed their hands and their feet -thereat, 
when they went into the tent, as may be seen Exod, UO: 
31*32;— -yea, we may notice, that under the law feet- 
washing was- customary, as we find I Sam, 2£;Hl. 

Still in, the time of theLord Jesus when he himself 


preached the godpel, feetwashing was, a common thing; 
when friends wo.uld show each other acts of kindness , it 
was the custom always before the meal, as we see in the 
gospel of Luke ch. Jzhk* Here the Lord Jesus reproached 
the Pharisee,- while at the table, that he had given him 
no water for his feet, when He (the Savior) entered His 
(the Pharisee's) house. Now to come to the point it- 
self, we see* in the first place, when the feast of the 
pass over was come nigh, that the Lord Jesus sent two 
of his disciples, namely, Peter and John, the very dis- 
ciple, who has recorded feetwashing, John 13th. chap>-„; 
These were sent by the Lord Jesus to prepare the pass- 
over, as Luke the evangelist mentions, ch. 22:8. f And, 
in the evening he cometh with the twelve, and sat down, ! 
as Mark (chap. ik'H.) and Matthew (chap* 26:20) .relate. 

Now the other evangelists say nothing of feetwashing, 
but the evangelist John describes it ch. 13. According 
to the Greek text, as REITZ, the Dutch translators, and 
also Felbinger have given it, John, who himself prepared 
the supper, says, 'when the supper was DONE," according 
to the dutch version: when the supper was MADE," accord- 
ing to Felbinger, and REITZ expresses it sdtill.jiora/< ... 
clearly, by saying, 'when the supper was PREPARED. 1 
Others say according to the Greek, as it is in the 
Greek Lexicon, 'when the supper had been made," or 'had 
come into existence." ' < 

Now the word,- as given by Luther, we do not find in 
the Greek for thus writes John, Ch 13:2. 'When the.' 
supper .was done, 11 that is, all ready, Jesus arose from' 
the prepared supper, as follows in the i|th verse, 'He 
riseth from supper," washing his disciples' feet. See 
further, how they (the disciples) should wash one an- 
other's feet in lowliness, humility and love. That 
Jesus sat down after feetwashing with the disciples, and 
that he then did eat, is not only recorded by John, as 
may be seen clearly in verse 26, 'when he dipped -the 
sop, and gave It to Judas." But the evanglist Matthew 
also states, chap. 26:23. ! He that dippeth his hand 
with me in the dish, the same shall betray me." And 
Mark also writes, chap 1U:20, of the one, 'that dippeth 


with me in the dish* ' 

Here we can see, that' when John writes thus, 'To 
whom I shall give 'a sop rtien I have dipped, it: this 
was done while eating the (pascal) supper; and that the 
feet were already washed, we see also, when John says 
verse 21. 'Verily, verily, I say unto you >; that one of 
you shall betray me* u The feet then we washed, when 
Jesus said this, and Judas was yet present* Now look 
again at Matt. 26:31, "and Mark 1U:1'8. Here the two 
Evangelists show, that Jesus said this at the meal, 'as' 
they did 'eat." 

Now these other Evangelists say nothing 'at all' 1 
about feetwashing, and on the other hand' John : writes 
nothing about the institution of breaking bread; theret- 
ofore scripture' must be understood and : looked upon with 
a spiritual eye of love and calmness.. And though all 
translators * had' written like Luther, ' after supper, rl 
yet we 'would have to understand, 'after the Supper was 
done or prepared. However 'it iseven by them made suf*- 
ficiently plain, that when the supper was ready, or 
done, or made, or prepared, Jesus arose from the pre- 
pare^ supper,, 'and washed even Judas' feet with 'the rest, 
and then liiile they were eating Jesus commenced- saying^ 
'Onp of you shall betray me. '" " Here then there was no 
pause or stop any more until Judas Went out. 

.Three Evangelists stated, that while they were eat- 
ing Jesus mafie known the traitor Judas .-• However the 
evangelist Luke* puts the declaration back, even after '"'• 
the breaking of bread, when h'e says chap* 22:21. 'But 
behold^ the Jiand of him that betr aye th me : is with me 
on the* table. " But according to : the; other three evan- 
gelists this word does not belong after the breaking 
of bread, but (was spoken) while eating the meal (pas- 
chal lainbiaM for this, Judas was legally purified in 
the butward body; hence Jesus could also wash his feet, 
namely, before supped. - " 

But if Jesus after the s,upper had 
tute a special preparation by -the washing" of feet unto 
the breaking r of bread, atnd thus had washed also the 
feet of Judas/ and even broken the bread to that trait- 
or, whom Jesus knew well;— then we might also break and 

intended: to insti- 


give the bread of communion to a known sinner, even if 
we knew that he had joined a gang of robbers or murder- 
ers, and that he would that very night commit robbery 
or murder; I say, we might knowing all this, still 
break with him the bread of communion, because Jesiis 
had done so himself* But this should be far from usj 
yea, I on my part would rather never break bread any . 
more, than with such* 

Now say the blind scribes, that Judas did break -with 
Jesus the bread of communion, and abide stubbornly in 
this ida that Luke states, how Jesus did not till after 
the breaking of bread say, !f The hand of him that betray- 
eth me, is with me on the table, and will not consult ; 
the other Evangelists on the'sutgect. Such ought riot ' 
to be the manner and mind of the true lovers of wisdom^ 
but true wisdom and her lovers must be minded, as James 
teaches ch. 3:7 and says, "But the wisdom that is from 
above, is first pure, then peaceable, gentle, and easily 
entreated * " - " ••< " •- 

; But-comifidnly it is thus, that when a person receives 
some knowledge in selfishness, and maintains -it in self- 
will, he is not willing to be instructed, but withrdis-' 
pute in his own wisdoirt about the shell, and ; drop the/ 
kernel. Therefore, dear brethren, let us all be wise, 
and- let us especially concerning feetwashing be careful, 
how Ve are to be minded-, ^iri love, in peace and humility 
to submit"-: to e^ch other /'■ v 

For Christ indeed has given no special command, when 
or what time it should be performed, before or after 
supper; but he has commanded, that it should be done/ : 
and also that we should love one another, since" Christ 
has not said, that his- disciples should be known by 
washing feety or by the "breaking or bread, but he said, 
"By this shall all men know, that ye are my disciples, 
if ye have love to one another." 0- how should Satan 
mock us justly, if we' were to quarrel with each other 
about the time, when i the feat ought to be washed; and 
love were destroyed, and even feet-washing and breaking 
of bread were altogether neglected. If our peace were 
thus disturbed, it would please Satan right well, and 
the doctrine of Jesus would be scoffed at by other men. 


Therefore it is of the utmost necessity, to maintain 
love and peace, and to condlude to pray our dear Lord 
for still more'wisom. For I can say, in truth and from 
experience, " that in the beginning we have washed one 
another s feet after supper, and after the breaking of 
bread, yet accompanied by a blessing and awakening of" 
love. Afterward we saw a little nearer, and washed" : - 
one another *s feet after supper, and before the breaking 
of bread, also with a blessing. Then, when REITZ pub- 
lished the New Testament, and a brother came among us, 
idtio "understood Greek, and pointed out to us properly, 
how Jesus washed feet before supper, in single hearted- 
ness we did do it ever since and at all times before 
supper*' ....,.." *"'..*' 

Now; no brother should take it' amiss of us, that we 
do not wish "to begin again at the wrong end* For so 

. long as r ,no one can instruct us* any better, nt> one should 
find fault 1 with us, if we do as we 1 understand it.' let 
I say this, if I should come to a fraternity,' who would 

_ .break" bread, and the leaders' of thpt fraternity did not 
yet -order stand it otherwise, but that the feet ought /■' 
to be washed after supper, I would partake with them 1 in 
great simplicty and love, yet "I" would lay my views be- 
fore them according to the' scripture, and wait in love^ 

'and have patience with them, until they could see it so 
likewise. ' : 

; For I feel assured, that when the matter is examined 
quite' impartially, and love and peace are preserved, it 
will be easily seen and Understood, that it is so, as 
we have shown above, that Jesus arose from the ready - 
made ; or prepared supper, and washed his disciples 'feet, 
and then did sit down, and, eat, and while eating Jesus 
revealed the traitor, who' thereupon went put. And then 
after this Jesus instituted' the breaking of ""bread, and 
thus the scriptures are brought in harmony, and the 
types of the patriarchs before the law, and' those under 
the law. 'an correspond with it, and we can stand with """* 
a good, quiet conscience before God; and men. 

But if we were" of' 'the opinion., that the feet must be 

washed just after supper, then I would not undertake 'to 

maintain it with a rational sense of the scriptures, 


and scarcely affy^perSoii would be" able to do it. For if 
we look only to the two evangelists Matthew and Mark, 
they write both, first Matt. 26:26. "And as they were 
eating, Jesus took bread, and blessed it, and brake it." 
So likewise writes the evangelist Mark (lli:22^ 'And 
as they did eat, : Jesus took bread, and blessed, and 
brake it, saying, Take, eat, this is my body. »" Now 
here we see clearly, that between the eating of the 
passover (supper) and the breaking of bread, there 
occurred no. change. For if feetwashing had been per- 
formed between,- they would certainly have mentioned it 
too;. .but since it was done before supper, they have not 
written about it, but left it out. 

.But John- has described feet T washing, and, on the, K ' 
other ..hand 'left out the institution of breaking bread. 
Hence the Scriptures require spiritual eyes, mind and 
understanding} otherwise by the letter we would have _., 
nothing; but trouble and division, if without true illu- 
mination *@n& 'would; think to hold fast to the letter in 
one place, but-, would act contrary to it in another '." 
place, and not regard it. . ./,* 

Therefore^.. dear, brethren, let us watch, smd be care- 
ful, and above all preserve love; for. then we will pre- 
serve light. For the Spirit of truth testified, in [the 
first epistle of John 2:1Q # MJe^that loveth his brother 
abideth in. the light,, and there is none occasion of ., 
stumbling in him." Then our good God, who is love 
purely and impartially, can and will add by degrees, 
what may be wanting in this or that knowledge (of truth)* 

■•■ I now conclude, begging again, all my brethren to 
read and consider this in love and with a calm spirit. 
Andvsa X am. your weak brother,- 

;•-.. , ; ALEXANDER MACK. . . 

■ i — : - ' — ^— * -• r*~. — — ' — " . 

""One nation cannot defeat another nation .today. 
That '-'concept -died with Hiroshima, War is like fire; 
you -"can prevent a' fire '-or you- can try to put it out, 
but you cannot win a fire, because fire is destruction. 

General H # H. Arnold 

1U0 '"■ - - THE : , PILGRIM 



Before, we quit the subject of Heresy, we must ment- 
ion a '. controversy Tshiefc divided, the Church, during the 
third century, respecting the form of receiving a con- 
verted" heretic into /the ; . number of the orthodox* The 
Churches of the west .were, for the most part, of opin- 
ion, that the baptism, of Heretics was Valid,,, and' that 
the mere imposition of hands, attended by prayer, was 
form sufficient to solemnize their introduction within 
the pale: whereas the less moderate Christians of Asia 
decided in council, ..that theix* admission 'must be pre-' 
ceded by repetition, of baptisms and this dec is idh was 
approved and enforced by- Cyprian in the Churches of '; " 
Africa. Stephen, Bishop of Rome,, who was at 'the head 

■-of those. who ^ held, the contrary opinion, conducted liis - 

*~ oppo sitioft with; injudicious :J violence j " he excommunicated 
all *ho ; differed from him, and .discovered, even; thus 
early, - the germs of. papal arrogance.:' The mention of. 
this controversy is important, 7 at least on one account, 
as it gives us, an additipnal proof of the very serious 
view- in which Heresy was. regarded by 'the Churchmen- ©f * 

• those days,- and -the scrupulousness p£ their "ckre to' 
preserve the. purity of the true : faith. ""'. " ; " /; ' 
*■-' - "NQVATIANS.: We 'may. conclude with : somq notice of the 
sect of the Novatians, who.wer.e stigmatized at the '"time, 
both as schismatics and heretics; but who may perhaps 
be more properly- considered ..the earliest body of 
ecclesiastical reformers. They, arose at Rome about 
the year 250 A.D.j and subsisted until the ; f if th cen- 
tury throughout every part of Christendom. Novatian, 

. a Presbyter of Rome,' was a man of great talents and— 
learning, and of character so austere, that 'he was un- 
wllling under any circumstances of contrition, to re- 
admit those who had been once separated from the commu- 
nion of the Church. And this severity he would have 


extended- riot only to those who had' fallen 'by "deTiberate 
transgression j but even to such as had made a forced" 
. compromise of their faith under the terrors of perse- 
cution He considered the Christian Church 'as a soci- 
ety, where virtue and innocence reigned universally, 

"and refused any longer ' to acicnowledge, as members of 
it/ : "those who had once degenerated into unrighteous- 
ness. This endeavor to revive the spotless moral" pur- 
ity of the primitive faith was fotond inconsistent with 
the " corruptions even of that early age:; it was regarded 
with suspicion by the leading prelates, as a vain and 
visionary scheme; arid those ri£id principle s , which had 
characterized and san'ctif ied the Church in the first 

" century, were abondoned to the profession of ■ schismatic 
sectaries in the third. ' ' '*' ' 

From a review of what has been written' on this; sub- 
ject, some truths may be derived of considerable' histo- 
rical importance; the following are among them: 1. In 
the midst of perpetual dissent and occasional, contro- 
versy, a steady and distinguishable line, both in doc- 
trine and practice, was maintained by the early Church, 
and its efforts against those whom it called Heretics, 
were zealous and persevering, and for the most part 
consistent. Its contests were fought with the l sword 
of the Spirit, ' with. the t arms of reason and eloquence; 
and as they were always unattended by personal oppres- 
ion, so were they most effectually successful— success- 
ful, not in establishing a nominal unity, nor silencing 
the expression of private opinion, but in maintaining^ 
the purity of the faith, in preserving the attachment 
of the great majority of the believers, and in : consign- 
ing, either to immediate disrepute, or early neglect, 
all the unscriptural doctrines viiich were successively 
arrayed against it. 2. The greater part of the early 
heresies were derived from the impure mixtrue of pro- 
fane philosophy the simple revelation of the Gospel. 
Hence proceeded those- vain and subtle disputations res- 
pecting things incomprehensible, which would indeed 
have been less pernicious, had they only exercised the 
ingenuity of men, without engaging their passions; their 


bitter fruits were not fully gathered until a later 
age; but they served, even in their origin, to perplex 
the faith, and di sturb ;the_ harmony of many devout CHrist- 
lans* 3", N'o'^publlc." dispute had- hitherto' r is §n* respect- 
ing the "irianher of salvation^- for. the ; cohclusibns' deduc- 
ible from- ttife Gnostic . halluc^Iriations -are' not worthy, of 
serious- consideration. The great questions respecting 
predestination and grace had; not yet become matter of 
controversy, nor had any of the fundamental doctrines 
of Christianity been assailed, -excepting the Trinity, 
and the Incarnation, k* There was yet no dissent" on 
the subject of Church Government* ■ It was universally 
and undisputedly Episcopal j even the reformer Novatian, 

..after his expulsion from the Church, assumed the direct- 
ion of his own rigid sect under the title of Bishop; 

...and. if any dissatisfaction had existed as to the extab~ 
lished method of directing the .Churchy it would certain- 
ly have displayed itself on the occasion of a schism, 
which entirely respected' matters of practice and dis- 
cipline. ''' ►. 

■; ' -.-' — Waddington's History of the Church 

THE JUDGMENT SEAT - (continued from page 129). ,/v- 
we are chastened of the Lord, that we should not beacon- 
4emned with the world" ( I Cor . 11 : 32 ) . . "Whom the -Lord 
'lov^th he chasteneth" (Heb. 12:6) It is wise to exer- 
cise ourselves in the chastenings that we may be saved 
from apostasy, which hot only brings sorrow but a f fear- 
fulness of God ! sfiery indignation. Heb. 10:26-31. ' 

The sinful and wicked world who are rejecting Christ 
are facing the ..judgment without ". hope. God's forbear - 
arice. : with them,.\In giving them time, is a proof of His 
love*; In life there ; is yet hope for those who will 
lay. hold, f o£ their .opportunity.' But there is an end of [ 
the time of grace, i Peter Ij.:7» Death,: or the Sbcond " 
Coining, of Christ, will usher men to the end of ■ their 
opportunity, and .judgment will rest upon the' unprepared 
and their doom follows on, and on^ and onj Rev. 21; 8. - : 

*- —The Gospel Herald,." November, 1901 • 



The churche's one foundation 

Is Jesus Christ her Lord; 
She is His new creation 

By water and the word; 
From heaven He came and sought her 

To be His holy bride; 
With His own blood he bought her, 

And for her life He died. 

Elect from every nation, 

Yet one o'er all the earth, 
The charter of salvation 

One Lord, one faith, one birth; 
One holy name she blesses, 

Partakes one holy food, 
And to one hope she presses, 

With every grace endued.. 

'Mid toil and tribulation, 

And tumult of her war, 
She waits the consumation 

Of peace for evermore; 
Till with the vision glorious 

Her longing eyes are blest, 
And the great church victorious 

Shall be the church at rest* 

Yet she on earth hath union 

With Father, Spirit, Son, 
And mystic sweet communion 

With those whose rest is won; 
happy ones and holy I 

Lord, give us grace that we, 
Like them the meek and lowly, 

On high may dwell with Thee. 

Samuel J. Stone, I839 



"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 11 


I'd rather see a sermon 

Than hear one any day, 
I'd rather one would walk with me. 

Than merely show the way. 

The eye is a better pupil 

And more willing than the: ear. 

Fine counsel is confusing 
But example is always clear. 

And the best of., all the preachers 
. Are the men who live their creeds* 
For to see the good in action"" \ 
Is what every body needs, 

I can soon learn how to do it 
If you show me . how its done . 

I can watch your hands in action^ 
But your tongue too fast may run. 

And the lectures you deliver 

Hay be wise and true, . 
But I'd rather get my lesson 

By observing what you do. 

For I may misunderstand you, 

And the high advice you give. . 

But there's no misunder standing 
How you act 5 and how you live.. 
Selected by Amos Baker 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


When Jereboam became king of the newly formed ten 
tribe kingdom of Israel, which had seceeded from the 
house of David in the days of Rehoboam, he became fear- 
ful that if the people continued to go to Jerusalem 
to worship in the house of God, their hearts would be 
turned again to the house of David and they would kill 
him and return to Rehoboam king of Judah. 

Therefore he established two new places of worship 
and made two golden calves and set them up, one in Dan 
in the extreme northern part of the kingdom, and the 
other at Bethel near to Samaria which became the capitol 
of the new kingdom* And said to the people, "These 
be thy gods, Israel, which brought thee up out of the 
land of Egypt." 

This thing became a great sin to Israel and God sent 
a man out of Judah to prophesy against the alter at 
Bethel which Jereboam had made. This man had a highly 
important mission and was therefore given instructions 
what he should , and what he should not do. And thus 
in his , conduct -are"- to be learned some important lessons: 
perhaps the greatest of which is that though he went 
to his work in good faith and confidence that God was 
with him, he failed to carry through, and "let down" 
before his work was finished. And another lesson is 
that he appears to have become overly impressed with 
the negative part of his mission more than with the 
positive. Or with what he could not do more than 
with what he was told to do. 

These things are not specifically said in the narra- 
tive, but the tragic ending of this "man of God" shows 
that something went wrong. 

Some important facts stand out in the narrative: 
He must have had assurance that his calling was of God, 
for he went willingly and bravely to the work. His 
instructions. were clear, as witnessed by his rehersal 
of them £$l detail at least twice. God was with him as 


shown by the miracle of Jereboam 1 s withered hand, and 
the sign of the alter being rent and the ashes poured 
out. The most important part of his mission appears 
to have been to testify In the name of the Lord against 
the alter at Bethel and. the false worship which Jere- 
boam had set up. 

Up to this point every thing., seems to have went well 
with the M man of God" and he was highly successful. 
But it appears that the Lord wanted him to do his work 
well and get back home safely j which last thing he 
failed to do. It appears that sitting down (to rest) 
under the oak before his. mission was finished provided 
an opportunity for the enemy to find him and proved to 
be his destruction. There is no record that he was -told 
not to sit under, an oak, but evidently the intent or 
spirit of n not to eat bread and drink water in the way, 
and not to return by the way which he went," was, that 
he should not stop any place, but keep going until he . 
was safe home again. Because his mission was a danger- 
ous one and there would be enemies who would- seek to 
destroy him. It was probably intended to avoid the 
very tragedy that befell him. 

Here again is a lesson for us, that we should open 
our minds to the spirit of God's commandments, and not 
become so engrossed with the letter as to completely 
frustrate Its meaning. Again the carnal mind of man 
seems to be of such a make up that when he is told 
to not do a certain thing, the thought becomes so 
central in the mind that it often becomes the very . 
thing we want to do. 

There is strong evidence that this man waited to 
eat and drink (stop for refreshments) in the way, but the 
Lord had said that he should not. Thus he was not 
"allowed" to dc what", he wanted to do. This perhaps .. 
was the reason for the detailed explanation or apology, 
to those who asked him, of why he could not go with 
them. But in the apology he probably furnished a clue 
to his adversaries of his real desires. It perhaps was 
a long journey, on foot, and he probably became very.. 
tired* And the more he thought of how he could not 


stop for refreshments the.. more hungry and thirsty he -. 
became. Had -he went right -on, the sooner he could 
have been refreshed in his own home. The Lord had 
shown his .ability to protect him from. the wrath of 
. Jereboam by staying his hand when he sought to lay 
hold ofohim, and He could well have given him strength 
to finish the journey with out eating and drinking, 
as he did with Elijah many years before. But so it 
some times happens that when men are called into the 
service of the Lord that they begin with all confidence 
and boldness, .-vand carry on to a spectacular climax and 
then let down before the lesser (but just as Important) 
parts are done, and fail to get back "home" or to base 

This man ! s conduct was very similar to that of 
Balaam. He gave Balak's men the right answer the 
first time, but his heart was not. with his words. 
And what he subsequently did, showed what he wanted 
to. -do \ from the first* And his answer to them, -after 
the Lord had spoken to .him, seems to have betrayed 
his true feeling nnd could -have been an encouragement 
for B&Lak's men to make greater effort to entice .him 
to do what he wanted to do. He said, "The Lord re- 
fuse th to give me leave to go with you*" .This maiTalso 
boldly and courageously explained-, to Jereboam how he 
was not permitted to go home with him, but evidently 
he wanted to go* Thus he successfully escaped the 
first temptation. But when, the false prophet foundhira and 
again invited him to "eat and drink in the way" and he 
again explained how he. was not permitted to do so, a 
more subtle approach was made— he .said, I also am a 
prophet and the Lord has told me that it is now alright 
to do what was ■■commanded you at the first to not do. 
And so he yeilded— evidently because that was what he 
wanted to hear and what he wanted to do* 

This can be a .valuable lesson to us t to keep our 
hearts and minds on the goal of our service (what we 
are called for and appointed to do) and not burden our 
minds with the "negative" (what we are not to do)* 

In this line of thinking we are faced with the ques- 


tion of what we really want to do* Do we think the 
"world" has the best deal? And would we accept its 
values and hopes and pleasures if we were "allowed" lt,o? 
Do we think our Lord Is a "hard master" extorting a 
rigid service of us and arbitrarily depriving us of 
pleasures. and comforts which we should have a "right" 
to enjoy? Would we, if we could, serve the world and 
its vanities while here and then seek to obtain the 
reward of the righteous in the world to come? This is,. 
what Balaam apparently sought to do. While he was 
desperately engaged in trying to do what the Lord- had 
told him not to do, he said, "Let me die the death of 
the righteous, and let my last end be like his c " But 
it was not permitted him to do so. He died on the 
battlefield fighting against the people- of God. 

In our Christian service there are things which we 
are not to do, and thing which we are to do. If we 
be comeTo verly impressed or burdened with what we can 
not do, we could loose sight of the "positive" or con- 
structive part which is also the rewarding part. 

The apostle Paul, writing to the Colossians, tells 
them .of a "putting off" of the old m^i and a "putting 
on of the NEW. It is the putting on of the "new* man" 
that makes It imperative to put off the old. But the 
eff acy and crowning life is not the putting off of the 
old, but the putting on of the new man "which is renew- 
ed in knowledge after the image of him that created him." 

Also in Romans 12 he says, "Be not conformed to this 
world, but be ye transformed by the renewing of the mind," 
Now while those who are transformed by a renewed mind 
cannot seek conformity to the world, yet to persue- 
ncn-confcrmity as a goal in itself would be without 
virtue and unrewarding. 

Is it "wrong, then, to sit under an oak tree? It 
could be if we were sitting there when we should be 
some other place In the service of the Lord. It looks 
like in this case It was. The false prophet would 
probably never have found the "man of God" if he had ; 
not sat down to rest before his mission was completed. 

D.F.W. :■ 


• By J. I, Cover 

An important announcement has been made of the most 
wonderful flight ever undertaken. It leaves us breath- 
less, and in amazement that it can be possible; yet the 
most unquestioned authority accompanies this announce- 
ment that we must give it our undivided attention and 

We are now living in a time of marvelous research, 
invention, and attainment of the most sensational nat- 
ure. Mankind has reached into outer space, and ventur- 
ed to leave this earthy and travel hundreds of miles 
away around the earth in a matter of minutes, and lived 
to come back and report on the experience. 

Plans are being made to visit the moon and planets- 
Nations are in a mad race to be the first to show their 
marvelous accomplishments, and rise to supremacy, that 
one great power can emerge the world ruler. 

In every field and direction science is seeking to 
attain the ultimate by discovery that would entirely 
change the very being, and setting that mankind occup- 
ies at the present time; and to conquer disease, old 
age, and death, that by scientific attainment to par- 
take of the tree of life and live forever. 

Step by step discoveries have been the stepping 
stones to higher attainments, now the cry is onward 
on and on; and that old rules, old religions, old laws 
give' way to the onward march of science that is now so 
appealing to the masses of mankind, who living but for 
the present, have now an interest in life that stirs 
their imagination and purpose to center their affection 
upon the things of earth, and the accomplishments' of - 
man even beyond the earth. 

Now back to the important and amazing announcement, 
"And when he had spoken these things, while they beheld 
he was taken up; and a cloud received him out of their 
si'ght. And while they looked up steadfastly toward 
heaven as' he went up, behold, two men stood by them in 


white apparel which said: Ye men of Galilee, why stand 
ye., gazing up into heaven? this same Jesus, which is 
taken up from you into heaven, shall so cofne in like 
manner as ye have seen him go into heaven. Acts 1:9-11. 

. .Notice how superior this method of flight is to the 
present way of going] A pressurized cage is built as 
a Nose Cone on top of a large hollow column containing 
powerful explosives to thrust mightily and lift this 
missle away from gravity of earth. As man is still 
earthy, provisons must be made to take life sustaining 
elements along, also provision made to return, also 
records kept of the space voyage. 

We see the manner of Jesus ' flight so superior in 
every way. No need for a cage to confine and protect 
in flight] No thunderous salvos of power to boost a 
mighty rocket 5 but by the powerful yet gentle means 
of divine power while his 'hands were outstretched in 
blessing his disciple, he .swifty left them* Luke 
2\\A$X* And a cloud received him out of their sight. 
The flight of Jesus contains a return trip. "I go to 
prepare a place for you; and If I go and prepare a ■ 
place for you, I will come again, and deceive you unto 
myself, that where I am there ye may be also* 11 Also 
we read, "For the Lord himself shall descend from 
heaven with a shout, with the voice of the Archangel, 
and with the trump of God* and the dead in Christ shall 
rise first; then we yaich are alive and remain shall 
be caught up together with them in the clouds to meet 
the Lord in the air: and so shall we ever be with the 
Lord. 11 I Thess. U*l6, 17. 

The return trip of Jesus so vitally concerns every 
true, watchful, waiting Christian, because God has so 
lovingly, graciously designed to join true believers 
with himself In eternal happiness and glory. 
4 Even his loved ones who pass away before his return 
trip are not forgotten, but their souls make the glory 
flight to Paradise as the poor man Lazarus did, "carr- 
ied by the Angels into Abrahams bosom!? That glory 
flight is daily occuring. Many of the faithful can 
feel as we sometimes sing, "This robe of flesh 1*11 


drop and rise, .to seize the everlasting prize." So no 
♦ one needs. to fear death who is prepared, to enter the 
gate of Life. . ; : : 

There is also the downward flight. "The Devil was 
cast into : the lake of fire and brimstone where the 

beast and the, false prophet are - and whosoever 

was not found written in the book of Life was cast into 
the Lake, of Fire.". Rev. £0:16-15. 

And Jesus says, .-"Depart from me ye cursed, into ever- 
lasting fire, prepared for the devil and his Angels." 

The flight to glory is by Invitation. "Come ye 
blessed of My, Father, inherit the kingdom prepared for 
you, from. the foundation of the world." 

/' : ' Away, away to heaven-land j 

The flight so glorious, high and grand; 
•To go with Angels all the way, 

' ,;i ; - - Beyond the stars to brightest day. 

For when the land begins to shake, 

And earth mounds open, crack and break; 
* Archangels trumpet sounding long, 

And angel hosts break forth in song. 

The voice of Jesus loud to call, 

His loving children great and small; 

The living saints be changed so fair, 
All meet the Saviour in the air. 

Oh what a. flight to joy and bliss, 

Together be where Jesus is J 
The loving ones of every age, 

All written on the sacred page.' 

Away, Away, come loving friends; 

Our heavenly journey, upward trends, 
To see our Father face to face; 

Our life, our joy, our resting place* 

Star Route, Box 1160 
Sonora, California 


By Marvin B. Crawmer. 

One warm summer day, some years ago, as we walked 
along a lonely little roadway, we were made to stop and 
gaze in wonderment at a small wisp of dry grass which 
had grown out of the otherwise barren ground. . ., 

All around the little plant were deep, circular groo- 
ves, cut in the hard dry soil as smoothly as if done 
with an instrument of steel. 

At first we were puzzled, and wondered what had made 
such queer markings in the sunbaked earth. Then came 
the answer with the first gentle breeze which blew. As 
the little blades and stems were moved to and fro by 
the wind, they had slowly, but surely, made their .mark 
upon surroundings which appeared to be far too hard and 
unyielding for such gentle strokes to effect. 

As we stood- musing over this interesting little 
scene, we were made to think how this seemingly imposs- 
ible 'accomplishment of the fragile little plant somehow 
resembled the works of the Christian. Jesus has told ■ 
us that without Him we can do nothing, and Paul the 
apostle declared, "I can do ALL THINGS through Christ 
-which strength eneth me," 

This little plant certainly had no power of its own 
self, yet when motivated by the wind it had done a re- 
markable thing. 

Even so, the Christian, though surrounded by a world 
hardened in sin, can like the little wisp of grass, make 
a deep and lasting impression on those with whom he comes 
in contact, being moved by the Holy Spirit to shew forth 
the love of God to his fellow men, 

"Let your light so shine before men, that they may 
see ytfur good works, and glorify your Father which is in 
heaven." Matt. 5-16. 

Long Barn, California 



I had read before the story of the Rechabites record- 
ed in Jeremiah 35 y but the other day this truth took 
hold of me* God is a rewarder in obedience, even re- 
mote cases. This fact is revealed in the story of the 
Rechabites. God did an unusual thing in order to prove 
the obedience of this people. 

The Rechabites were a nomadic people who wandered 
here and there dwelling in tents and possessing no 
fields nor vineyards. Their forefather had commanded 
that his. offspring should neither build houses, sow 
seed, plant vineyards, nor drink of the fruit of vine- 
yards, and commanded that this ordinance continue for 
ever as Regarded his descendants* 

The Lord told Jeremiah to go and speak to the Recha- 
bites and bring them "to the house of the Lord and set 
before them wine to drink. He brought them into the 
house as the Lord had commanded and said unto them, 
"Drink ye wine.* But they said, We will drink no wine: 
for Johadab the son of Rechab our father commanded us 
saying, le shall drink no wine, neither ye, nor your 
sons for ever; neither shall ye build house,, nor sow 
see, nor plant vineyard, nor have any: but all your 
days ye shall dwell in tents; that ye may live many 
days in the land where ye be strangers. Thus have we 
obeyed the voice of Jonadab the son of Rechab our father 
in all that he hath charged us, to drink no wine all 
our days, we, our wives, our sons, nor our daughters; 
nor to build houses for us to dwell in: neither have 
we vineyard, nor field, nor seed: but we have dwelt in 
tents, and have obeyed, and done. according to all that 
Jonadab our father commanded us." (Jer, 35*5-10. ) 

These Rechabites might have reasoned that common 
sense and common need would justify them in disregarding 
such strange demands of their father and forefather, 
but they did not. They had obeyed to the letter these 
drastic orders. God did not condemn them for having 
done so, but to the contrary commended them and said, 


"Because ye have obeyed the commandment of Jonadab your 
father, and kept all his precepts, and done according 
unto all that he hath commanded you: therefore thus 
saith the Lord of hosts, the God of Israel: Jonadab the 
son of Rechab shall not want a man to stand before me 
for ever." (Jer. 35*18* 19.) 

It is certainly high time that the young .In our day 
consider the truth contained In this strange story of 
the Rechabites and act accordingly. How sad Indeed 
today to find multitudes of young people (and some not 
so young) who have listened to the deceptive lies of 
their carnal contemporaries, yet calling themselves 
Christians, who mock at the divine standards and prin- 
ciples of • godly parents* Such deceivers are often heard 
to say, "You -are living In a different day, therefore 
you are justified in disregarding the conviction" of 
your parents who were nob educated as you are, and be- 
sides you -must live your own. lives. You are of age, . 
therefore are not obliged to observe the foolish fancies 
of your parents* 11 Let us beware of such arguments com- 
ing from "Christ-less hearts.- Even most of the holiness 
(?) schools and colleges of today 'would have the stud- 
ents believe that- it is nonsensical for them to pattern 
their lives after the standards of their godly parents * 
Unsuspicious parents have' paid their children's way to 
some of these schools, or have readily consented for 
them to go to such, then have had their hearts bleed as 
their precious offspring dame home from such schools 
with no- sign of godliness except a false profession/ 
Across the nation thousands of godly parents are crushed 
and grieved by their children who have been persuaded 
that- "Papa and mama are foolishly old fashioned." These 
vfco crucify their parents on unseen crosses can cut 
their God-given long hair, pluck their eyebrows, paint 
their faces, x^rear toeless shoes, spiked heels, tooth- 
pick toes, scanty clothing, and other things even worse 
while .professing everything. They claim to see no harm 
in these "trifles"— not even the harm of breaking and 
bleeding the hearts of their God-fearing parents. . 

Just the other day one. of God 1 s beloved children 


spoke with a heavy heart concerning a beautiful young 
lady barely out of her teens who had disregarded the 
■will of her godly parents and chopped off her lovely 
long locks in order to conform to the customs of the 
Chris tless crowd, A holiness (?) preacher's wife braz- 
enly comes from around her house and out to the car in 
shorts to greet a saintly man and two good women. 

I well know that such an article as this is not pop- 
ular, but something needs to be said # Before God I 
have never found any young man or young woman who gave 
true evidence of spirituality and the smile of God 
upon their lives while ruthlessly disobeying their 
parents wishes in conforming to a questionable custom. 
There is a law which is as eternal as God Himself. 
; This is the law of sowing and reaping. Sad days are 
ahead for those who disobey their parents and the laws 
of God. This is one of the facts which contribute to 
the grief of godly parents* They know that their poor 
children have reaping days ahead even in this world. 

Christ said, "That which is highly esteened of men 
is abomination in the sight of God*" These are no idle 
words. God can never smile upon that which He abomin- 
ates regardless of how much some college professor or 
ministerial D. D. approves such a thing. The ugliest 
thing in all the world in God's eyes is hellish pride- 
ths very essence of Satan and sin* God may deal lightly 
with the pride of the untutored heathen, but it shall 
not be so with us whose souls have once been lighted 
with the glorious Gospel. Let us beware, for to turn 
from the path of obedience to God and our godly parents, 
in order to please the carnal crowd, is to incur the 
frown of God and woeful reapings in the days to come. 

— Selected by Sylvia M. Wolf 

The irorld is not much impressed mth the fact that the 
Christian does- not do things the worldling does. He may have 
some respect for him, but he is never won that way. But the 
worldling becomes impressed when the Christian does things by 
God's help which he himself cannot do. He becomes hungry for 
that which he has not experienced, that which he cannot ex- 
perience alone* 'A thousand negatives will never make a Christ- 
ian nor convert one sinner* — Selected 



This is an age of intense rivalry between our God 
and the god of this world. The latter goes about either 
as an angel of light or as a roaring lion, trying to 
deceive the very elect, if possible. 

The Scriptures are very clear regarding the absolute 
necessity of having faith in God in order to be one of 
His children. But after we have confessed Christ and 
have begun to live for Him there is a contender, an op- 
ponent to our faith, who seeks to rob us of that faith 
in God. 

Satan today has different means available to use in 
undermining the faith of the Christian. This is pre- 
dicted in the New Testament, where the enemy is repre?- 
sented as seeking to devour us. Paul reminded the Ephe- 
sian elders (Acts 20) that "after my departing shall 
grievous wolves enter in among you, not sparing the 
flock. . . to draw away disciples after them. " And in 
I Timothy 6, Paul admonishes to "flee", "fight", "follow" 
and "keep". The reason Is given in verse 21 of this 
chapter, where we are told that "some professing have 
erred from the faith." 

We are living in a time of choices, when the devil 
capitalizes on a popular Idea of "coexistence." It may 
refer to good and evil as companions in the same world, 
or in the same life. Although this is actually not 
possible, Satan seeks to make men believe it. We are 
at a crossroads of decision, and we must either choose 
Christ or a pagan way of life. 

Materialism and Faith 

Materialism Is today a rival to our faith. This is 
an age of the abundance of things. But we are warned 
by the Lord to "take heed, and beware of covetousness: 
for a mans life consisteth not in the abundance of the 
things -which he possesseth." Satan seems to whisper in 
the ears of twentieth century Christians that the abun- 
dance of these things is evidence of God's blessing on 
one's life* There maybe other sources of some things 

158 . ... _, . THE, : PILGRIM 

material. We acknowledge God as the source of all 
blessings,, but we are not then to believe the devil f s 
promptings that we may thereby consume them upon our 
own desire s.^and, lusts. "■ ■/. 

-■,--• : The parable of the .rich fool was used by Jesus .an 
example. : of one who is saturated with self and intoxi-. 
cated with things. . Earthly things do have their place, 

.such- as food, shelter, .clothing, and money. But if 
they, have first place in our affections they may be-:- .. 
come a. god to us, and a rival to our faith. 

.-.-..-.• When anyone spends all Ms energies in the acquisi- 
tion of things, and delights. in them, he has forgotten 
God and has become a materia!.. is t. Such a mm is tread- 
ing on slippery, ground. With a Christian who continues 
in this /course, .the spiritual life, will be crowded out, 
perhaps even to the point of extinction.. In this riv- 

.airy one. must choose between materialism and spiritual- 

Pleasure and Faith 
;. The Bible; predicts that toward the end times *men 
would become lovers of pleasure more than lovers of .. . 
God>. ■, -Socrates,, the wise man of ancient Greece: said, 
"Knpw thyself*" Seneca, - the wise man of Home, said,. •• 
"Control thyself." Jesus, the wise. man of. Galilee, 
said, "Deny thyself. " But what the children of this 
•generation most often say is, "Indulge thyself." Even 
many carnally minded Christians exemplify this latter 
philosophy of life. This type of paganism is a. rival, 
doing much harm to the Christian faith. -It contends 
with., Christianity^ and becomes a consuming passion of - 
life. ' 

There must be some reason for this mad pursuit after 
pleasrure. m For one thing, those who pursue, this course 
have a £ alse philosophy of life. They are entertaining 
the idea that happiness is attained by the enjo^mient of 
some temporary thrills, God says in Ecclesiastes, "All 

.the toil of a man is for. fa±^.,jsquth,..y@t his -appetite is 

.not satisfied." In this way one f s faith may be stolen 
from him. ] - 

- v .Thi£ abnormal scramble^ for pleasure • is' often caused- 


by spiritual emptiness, frustration, guilt, or grief. 
One writer , Dwight E # Stevenson, in his book entitled 
"Faiths That Compete for My Loyalty, 11 says, "Our gene- 
ration -which is so familiar with the ravages of war, 
nurses an inner sadness, a grief and a sense of frust- 
ration and failure. One way of trying to escape from 
this inner futility is to rush into a crazy round of 

The Remedy 

There is a remedy, a counter measure, to this rival 
to Christian faith . Every life is confronted and chall- 
enged and shown the way when met by Jesus Christ. 
Where the. world says, "Indulge thyself" the Master says, 
"Deny thyself." Here many recoil from the needle that 
brings relief* 

The remedy is found in giving Jesus first place in 
life. The ambition to possess, the desire to gratify 
the flesh, will be kept in their rightful places if 
the Lord is the Master in control. These rivals to 
Christian faith are thus rendered impotent. 

-The Sword and Trumpet, 1$$9 


The Salida congregation will hold their Autumn 
Lovefeast at the Salida meeting house, if the Lord 
will, November Uth and £th. 

The usual invitation is extended to members and 
friends to attend. 


It will be greatly appreciated if our subscrib- 
ers on the Modesto rural routes who are having 
their box numbers changed to house numbers will 
notify, us of their new address as soon as possible. 

— Editor 

160 . - THE PILGRIM 


Ira W. Holsinger, son of Isaac and Sarah (Heefner) 
Holsinger, was born November 16, i860,' near Cedar Rap- 
ids., Iowa, and departed this life, April 26, 1961, 
age 80 years, £ months and 10 days, at Good Samaritan 
Hospital, Dayton, Ohio. His departure came as the 
result of injuries received in an auto accident on 
April 19, .1961. Feeling his condition, he called for 
the anointing on April 20, and it was administered 
according to the Apostolic Instructions* 

The' early part of his life was spent in Iowa. When 
2I4 years old he came to Montgomery Bounty, Ohio, where 
he employed himself in the occupation of farming the 
remainder of his earthly pilgrimage. 

Early in life Bro. Ira accepted his Saviour, and 
was baptized into the Church of his choice. In the 
year 1907, he was joined In Holy Matrimony to Carrie 
Denlinger, to walk together for $k years happily and 
peacefully until life 1 a hourney's end. To this union 
was born 2 sons, who have been their constant helpers 
and aid, both living- close at home and this helping; 
to make the family closely knit. Sad but real Is the 
fact he spent but a few months in a newly built home 
designed for their remaining. year s. 

Left to mourn his passing, are his devoted companion, 
2 sons, Arthur and Glenn, both of Clayton, Ohio, 3 
Grandchildren, Iva May, Phyllis Juanita, and Ronald, 
1 sister, Mary Van Fossen of Cedar Rapids, Iowa, 2 
brothers, Jay of Bringhurst, Indiana and John of Ross- 
ville, Indiana, beside a host of relatives, kind friends 
and good neighbors, all of whom will miss his presence. 
We feel our loss is his Eternal Gain. 

Brief services.- of.. -departure from Dunkle Funeral Home, 
of Brookville, Ohio and funeral services at Stillwater 
Church were held on Friday, April 28th, 1961 to many 
relatives and f rinds. Job lU'lU, "If a man die, will 
he live again?" hymns U9U, Ul7, 393 » and UU8 were used 
by Brethren David Skiles and Elmer Brovont assisted by 

the undersigned. Burial in cemetery nearby to await the 
Trump of God. -Myrl Flora 


(in two parts) 

Offered for publication 
by LeRoy G. Garber 


The judgment of history has long since been pronoun- 
ced on the events outlined in this article* lou are 
asked, however , to serve as judges, to hear argument of 
counsel, on appeai from the decision made almost 2,000 
years ago in the trial of Jesus of -Nazareth* As you 
know, Jesus was first tried under Jewish law and then 
under Roman law* Accustomed as we are to take- pride In 
the protection that our Anglo-American law throws around 
a person accused of crime, we may be surprised to learn 
how solicitous the Jewish law was for human life* 

Jewish Law 

Under provisions of Jewish law there could be no con- 
viction for a capital offense on the testimony of less 
than two witnesses. One witness was the same as none*: 
The accused had the right to employ counsel or have 
cousel appointed to defend him* He could not be requir- 
ed to testify against himself* Even his voluntary con- 
fession was not competent for conviction* Circumstantial 
evidence was not admissible. The accused was presided 
innocent until tried and convicted. 

The accused in a capital case was required to be tried 
in public, and no evidence could be produced in his ab- 
sence. No capital case could be tried at night, on a 
Friday, on the Sabtfath, or on a feast day, and no sent- 
ence could be carried out at. these times* Sentence on 
a verdict of guilty could not be pronounced until the 
third day after the verdict $ and .; then only after a sec- 
ond vote with the same result as the first. 

All witnesses were admonished to remember the value 
of human life and to take care that they should forget 
nothing that would tell in the prisoner's favor* In 


order to add greater certainty to their testimony all 
■witnesses against the accused were required in case of 
conviction of a capital offense to take an active part 
in inflicting the death penalty* A witness testifying 
falsely was subjedt to the same penalty as the accused. 
Witnesses against the accused were the only prosecutors 
and the only. executioners. 

The "first object of the entire proceeding appeared . 
to be to save the accused. It was an axiom that the 
function of the court was to save and not to destroy 
human life. 

The Jewish Supreme Court was the Great Sanhedrin, 
whose origin was ascribed to Moses. Jesus was tried 
and convicted by this court, "which ^ among other things, 
had original jurisdiction of crimes punishable by death* 
This court of seventy was called "Grand Council 1 ^ "Coun- 
cil of Ancients 11 , "Great Synagogue", or, in Greek, 
"Great Sanhedrin", It has two presiding officers who 
alternated, and Was made up of three chambers: A Reli- 
gious Chamber (23 priests), a Law Chamber (2.3 scribes), 
and a Popular Chamber (23 elders). Jesus referred to 
this, court when He said to His disciples that. "He must 
go unto Jerusalem and suffer, many things of. the elders 
and chief priests and scribes, and be killed,...." 

Extreme care was used- in the selcticn of the person- 
nel of this great court. No man interested in. the re- 
sult of. the trial could sit. as judge. All members had 
to be Hebrews' and had to be versed In the law and fami- 
liar with the language of surrounding nations, although 
not necessarily rabbis or. learned doctors of the law. 
All sessions- were held in Jerusalem; it was a violation 
of the law to meet elsewhere. Twenty- three members 
composed a quorum in criminal cases. Members could not 
act as accusers or prosecutors but were required to 
protect and defend the accused. Serving as both judges 
and; jurors, it was their sole duty to determine the 
question of guilt or .innocence according , to the . law and 
the evidence. 

The procedure of trial was somewhat similar to ours. 
Following the hearing a summary of the evidence was 
given by one of the judges, "whereupon all spectators 


were removed from the courtroom and the judges proceed*- 
ed to ballot. Two scribes tabulated the votes, one for 
acquittal and the other for conviction. For conviction, 
a majority of two or more of the quorum of twenty- three 
was required; and if any of the members desired addit- 
ional evidence before voting the number of judges was 
increased by adding an equal' number of priests, scribes 
and elders, until the full council of seventy was reached,; 
If a majority of the court as then constituted voted 
acquittal the accused .was set at liberty, but if a maj- 
ority voted for conviction no announcement of the find- 
ing could be made at that time. 

At least one day had to intervene between the vote-' 
of conviction and the pronouncement of the verdict of 
guilty and the sentence. During this interval the 
judges could not be occupied with any matter that 
would divert their minds from the case. After. the 
morning sacrifice not later than the third day £oll ow- 
ing the vote, the court returned to the judgment hall, 
and proceeded to take another vote. A judge who voted*-.. 
originally to condemn.; might now change his vote to one 
of acquittal. One who voted for. acquittal at the first,,, 
hearing, however, was not permitted to change his- vote f - 

It was the duty of the court to defend the accused, 
and a verdict of guilty without some member of the 
court having interposed a defense was. invalid. There- 
fore, contrary to our law, a unanimous verdict of 
guilty indicated that there was a conspiracy- against. * ; 
the accused, that he had no friend or defender, and .'::■;. . 
that the verdict was reached without mature delibera- 
tion. Such a verdict had the effect of an acquittal. 
The court was bound to protect the accused from insult.- 
or injury, and indignities committed against him sub- : 
jected the tormentors to the same punishment as if 
directed against any innocent citizen* 


It will be recalled that Israel was not a democracy, 
with church and state separated, but a theocracy, with 
church and state united. Those in authority, believing 


that Jesus would assert his claim to be the * Messiah 
and attempt to usurp their power, used every means to 
discredit Him, finally arresting and accusing Him with- 
out any legal authority. 

Jesus was bound and taken into the judgment hall of 
the high priest. The chief priests, elders, and scribes 
had waited all night, anticipating the illegal arrest 
following the betrayal of Jesus by Judas. It is be- 
lieved that the quorum was made up chiefly of the 
priestly clique, #iose hypocrisy Jesus had publicly 
denounced. Certainly all of the quorum were conspirat- 
ors in a plot to put Jesus to death and therefore dis- 
qualified to sit as judges o If not, ifcy were they 
holding this-: session shortly after midnight on a feast 
day, in violation of the law? 

Under the law the first step was the arraignment of 
the prisoner, the reading of the charges in open court, 
by an official, corresponding to our clerk. The record 
is silent as to the arraignment or any lawful accusa- 
tion on which it might have been based. Instead the 
record says that the court "sought false witnesses 
against Jesus, to put him to death; But found none; 
lea, though many false witnesses came. 11 Perjurers in 
the crowd, who sought the^death of Jesus, were unwill- 
ing to risk the dire consequence of a false accusation- 
death for the accuser himself. 

"At the last came two false witnesses ♦••• », but their 
witnesses agreed not together." One stated that Jesus 
said, n I am able to destory the temple..." The other 
swore that He said, "I will destroy the temple..*" On 
this the "prosecution" rested. What Jesus did say, re- 
ferring to the temple of His body and not the Jewish 
temple, was "Destroy this temple, and in three days I 
will raise it up." 

The witnesses not being in accord oli the charge, 
Jesus was entitled to an acquittal without being quest- 
ioned as to His defense or compelled to testify against 

The high priest called upon Jesus to make His defense. 
"And the high preist stood up in the midst, and asked 


Jesus , saying;. "Answerest Thou nothing? Miat-is it 
which these witness against Thee? 1 " Jesus made no res- 
ponse # ' ■ -. 

Instead of defending the accused, as required 1 by law, 
the high preist himself became an accuser as to an en- 
tirley different charge, in utter violation of all law. 
He sprang to his .feet, shouting, "I adjure The&, by the 
living God, that Thou tell us whether Thou be the Christ, 
the Son of God. 11 Jesus, though He could have -remained 
silent, chose to speak: "If I tell you, ye will not 
believe. And if I also ask you, ye will not answer me 
. .." This excited the whole assembly, which "cried 4 - but, 
"Art thou then the Son of God?" 

Courageously Jesus signed His death warrant with 
the words, "Thou hast said. . c " The high priest an- 
nounced the judgment of "conviction" forthwith: "He 
hath spoken blasphemy; what further need have we of 
Ttfitnesses?" Seeing the high priest rend assunder his 
judicial robe In token of horror of blasphemy, the 
croxfd knew that Jesus had been found guilty, and they 
shouted, "He is guilty of death " There was no longer 
fear of a public uprising, for the mob, who had acclaim- 
ed Jesus with "hosannas" only a few days before, had 
been turned against Him. 

Under Jewish law Jesus could not lawfully be con- 
victed of a capital offence onhis voluntary "confession" 
alone. His statement was not blasphemy under Jewish 
law, for He never usurped to Himself power and author- 
ity belonging to God alone.. Instead He had said, "I 
can of mine own self do nothing . . • , but the Father 
that .dwelleth in me , He doeth the work." The Sanhedrin 
made no effort to show that He was an imposter'and gave 
Him no chance to prove tha truth of His statement that 
He was the Messiah, the Son of God— not God Himself, 

This forst hearing before the Sanhedrin concluded 
about three o'clock on Friday morning. The court ad- 
journed only until daybreak, although the law required 
that one full day intervene before the second hearing. 
No lawful sentence of death could be pronounced until 
the second hearing, with the result of the second vote 
the same as the first. 


Pending the second hearing Jesus was, in the eyes 
of the law, presumed innocent; the court might still 
acquit him. Although entitled to safeguards about his 
person. He was nevertheless subjected to violence and 
insults at the hands of the- crowd in the courtyard. 
Later, in the guardhouse, He was struck with rods and 
fists. Members of the Sanhedrin were present but made 
no move to stop these outrages against the Jewish law 
and against a man not yet legally sentenced. 

At the second hearing, following the morning sacri- 
fice on Friday morning, at about six o'clock, Jesus 
was draged. into the hall of the temple, where the judg- 
es were assembled for the 'final hearing. "And as soon 
as it was day the elders of the people and. the chief 
priests and the scribes came together and led Him into 
their council . . ." The session was perfunctory. No 
witnesses were called. Again the law was violated by 
requiring. Jesus to testify in answer to the question, 
"Art thou then the Son of God?" 

He replied, » le say that I am . . . Hereafter ye 
shall see the Son of man sitting on the right hand of 
power. . ." The whole assembly shouted, "What need. 
we any further witnesses? For we ourselves have heard 
of His otto mouth." 

The votes of the judges were^ registered and final 
judgment rendered without removing the mob of spectat- 
ors, although the law required that the chamber be 
cleared. More brutality followed - even at the hands . 
of some of the court members. The record recites, 
"And they all condemned Him to be guilty of death." 
Since no judge defended the accused, as required by 
Jewish law, the unanimous verdict wa3 invalid, as . 
evidence of a conspiracy <> 

Under Jewish law death by stoning would have been 
the sentence imposed. The Roman army of occupation, 
hoitfever, alone had power to pronounce a death sentence. 
The Sanhedrin merely had authority to make an accusation 
before the Roman magistrate, who had the sole power to 
determine the matter. Having destroyed the reputation 
of Jesus and turned popular indignation against Him, 


"Straightway* in the morning the chief priests held a 
consultation with the elders and scribes and the whole 
council, and bound Jesus, and carried Him away, and 
delivered Him to Pilate. 11 

(To be concluded next issue) 


The Assyrian came down like a wolf on the fold, 

And his cohorts were gleaming in purple and gold; 

And the sheen of their spears was like stars on the sea, 

When the blue wave rolls nightly o'er deep Galilee. 

Like the leaves of the forrest when summer is green, 
That host with their banners at sunset were seen; 
Like leaves of the forrest when autumn hath blown, 
That host on the morrow lay withered and strewn. 

For the angel of death spread his wings on the blast, 
And breathed in the face of the foe as he passed; 
And the eyes of the sleepers waxed deadly and chill, 
And their hearts but once heaved and forever grew still. 

And there lay the steed with his nostrils all wide, 
But through them there rolled not a breath of his pride, 
And the foam of his gasping lay white on the turf, 
And cold as the spray of the rock-beating surf* 

And there lay the rider distorted and pale, 
With the dew on his brow and the rust on his mail; 
And the tents were all silent, the banners alone, 
The lances unlifted, the trumpet unblown. 

And the widows of Asshur are loud in their wail, 
And the idols are broke in the tempel of Baal; 
And the might of the Gentile unsmote by the sword, 
Hath melted like snow in the glance of the Lord. 

II Kings 19:35. 
By Lord Byron 



vv Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 

Ccme, ye thankful people* come, 
Raise the, song of harvest— hsme: 
All is safely gathered in. 
Ere the winter storms begin; 
Ged, cur Maker,, doth provide 
For cur want s t o h e suppli e d ; 
Ccme tc Gc&'s own' temple, dome, 
Raise the song- of harvest-home* 

All the world is God's own 'field, 
Fruit unto his praise to yield; 
Wheat and tares together sowi, 
Unto joy cr sorrow grc-"vms _ .,' 

First the blade, and then the ear, 
Then the full com shall appears .-:..'. 
Grant, harvest Lord, that, we * ; ;., 

"Wholesome .grain and pure may be* 

For the Lord our God shall come, -■; ".-,:: 

And shall take his harvest home; 
From his field shall in that day... 
All offences purge away; 
Give his angels charge at- last 
In the fire the tares to cast, 
But the fruitful ears to store 
...In. his garner evermore. 

. Everi 'so, Lord ,- qui ckly c erne 
To thy final harvest-home; 
Gather thou, thy people in, 
Free from sorrow, free from sin; ■ 
There, forever purified, 
In thy presence to. abide: 
Come, with all thine angels, come, 
Raise the glorious harvest-home. 

— Henry Alf ord 

•Selected by J.G. Hootman, Modesto, Calif < 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


We wonder if there was ever an age when there was 
so many thanks said as in this our time and place, 
where it has become so common to say "thank you" to 
each other for every favor great or small, and even 
for favors contemplated* 

The manner in which we have come to use this ex- 
pression, may be more of a: politeness to one another 
than of an expression of genuine heart-felt gratitude* 
But for all of this saying of thanks to one another, 
how much thanks xs- truly rendered to ,God and the 
heavenly Throne for ail the blessings' of life sent 
down upon a needful humanity? " ' .' 

Once a year our nation observes a thanksgiving 
day, on which many thafiks have- been said, and no 
doubt will be said again this year, to God. Perhaps 
much of it will be from a idling' of genuine gratitude, 
felt at least for the moment, but perhaps also much 
of it will be just being polite to God. 

One of the faults charged against the ungodly 
sinners described in the first chapter of Romans was 
"that when they knew God they glorified him not as 
God, neither were thankful*" 

There is no other expression from the lips or heart 
that has quite the same meaning as the giving of thanks* 
When genuine, it is a responsive acknowledgement to 
a benefactor for favors ,or blessings received* One 
of the dictionary definitions for thankfulness is: 
"Impressed with a sense of kindness received, and 
ready to acknowledge it." Another is: "Kindly or 
greatful thought." Thanksgiving, then, seems to 
include kindly thoughts. 

We wonder whether in reality, genuine thanksgiving 
is due any one but- God. We know that only God is 
worthy of praise, and thanksgiving seems to be close- 
ly akin to praise. I know of but one instance in 
the Bible where any one is ever said to have given 


thanks to another man, and that was when a subject 
had received a desired favor from the king* II Sam* 
ll±:2. In all other instances when thanks was given 
or recommended, it was to God* Could it be possible, 
with all of our thanks to one another, that we might 
be robbing God of a just due? 

The first mention in the Bible of thanksgiving, is 
in the Levitical law where provision was made for a 
thanksgiving offering to be made under the law"* of •" the 
sacrifice of peace offerings* Lev* 7sll-A£« It seem s 
significant that leavened bread was also to be offer- 
ed beside the unleavened cakes of the peace offering. 

King David was a man of much thanksgiving. He 
established an elaborite thanksgiving Temple service 
to praise the Lord, and the psalms which he 'wrote 
abound with thanksgivings „ It is repeatedly said in 
the Psalms, ri give thanks unto the Lord, -for he -is^ 
good, for his mercy endureth forever.^ '• ' -y '■-'"*■■'•-'• '--"■ 

"When King Nebuchadneeser threatened; to destroy* - 
Daniel and his companions with the M^%#n* bf-BaBJien 
because they could not tell his dream, Daniel prayed 
the Lord to reveal it to him* And then when" the Lord 
granted his petition he was not negligent "to return 
unto Him grateful thanks: saying, "I thank thee, and 
praise thee, thou God of my fathers, who hast given 
me wisdom and might, and hast made known unto me now 
what we desired of thee** 

The great importance of giving thanks to God for 
the blessing and favors which- we receive from Him, 
is Impressed upon us by the example -of, Jesus our 
Lord while, here upon earth. There are many Instances 
recorded in the New Testament where. he gave thanks 
for particular blessings. He gave thanks for the 
bread and the clip of the New 'Testament (covenant) 
in the upper room, before -he gave it to the disciples. 
He gave thanks for the loves and fishes in the desert. 
|le gave "thaks at the "grave of 'Lazarus before he raised 
him from, the, dead. 

Tl>e : prophetess" Anna gave : thp.hks . to God when she 
came into the Temple and beheld the:Ghrist-child. 


Perhaps as great an example as we have in the Mew 

Testament of grateful response in thanksgiving, is 

that of one of the ten lepers whom Jesus healed who 
When he s*aw that he was healed, turned back and gave 
thanks to the Lord* They all had cried unto Him for 
'mercy, but only one returned to give 'thanks for mercy 

The apostle Paul was a man of much thanksgiving. 
He thanked God "often" in his prayers, and' "upon every 
remembrance" ox many of the saints and fellow workers 
in his ministry* When he was nearing the city of 

■'Rome,' as* a prisoner, after a long and perilous voyage, 
and the brethren came out to meet him in the way, it 

* is said that when he saw them, that he "thanked God 
and took courage. In his epistle to the Corinthians, 
he thanks God "for his unspeakable gift, (II Cor. 9:1$), M 
and for the "victory (over death) through Jesus Christ 
our Lord (I Cor, 15:57)* 11 In his epistle to the Thess- 
alonians he wrote, "In every things give thanks: for 
this is the will of God in Christ Jesus concerning 
you." , 

'""■ ■'■'■ The exalted nature of grateful thanksgiving is reve 

revealed to us' in the great Throne scene described in 

Revelation kt% where h'oly beings worship God "day and 

night" and "give glory and honour and thanks to Him 

that- sat oh the Throne, who liveth forever and ever." 


Ye servants of God, your tester proclaim, 
And publish abroad his wonderful name; 
The name all— victorious of Jesus extol; 
His kingdom is glorious, and rules over all. 

".:' 'God ruleth on high, almighty to save; 
, r And' -still he is^nigh; his presence we have; 
' The great congregation his triumph shall sing, 
" Ascribing salvation to Jesus our king. 

"Salvation to Gcd, who sits on the throne," 
Let all cry aloud, and honor the Sen; 
The praises of Jesus the angels proclaim, 
Fall down §n their faces, and worship the Lamb. 

Then let us adore, and give him his right 
All glory and power, and wisdom and might, 
All honor and blessing, with angels above 
And thanks never ceasing for infinite love* 
- - - — Char! e s We s 1 e y 



One of the saddest and most tragic features of our 
twentieth-century "Cvilization 11 is the awful prevalence 
of disobedience on the part of children to their parents 
during the days of childhood, and their lack of rever- 
ence and respect when they grow up. This is evidenced 
in many ways, and is general, alas, even in the families 
of professing Christians. In his extensive travels 
during the past thirty years the writer has sojourned 
in a great many homes. The piety and beauty of some of 
-them reiaain as sacred and fragrant memories: but others 
of them have left the most painful impressions. Child- 
ren who ; are ; " self -willed or spoilt, not only bring them- 
selves into perpetual unhappiness, but inflict discom- 
fort upon all who come into contact with them, and auger 
evil things for the days to come . 

• : In -the vast majority of cases the children are not 
nearly so much to be blamed as the parents. Failure to 
honor father and mother, wherever it is found, is in 
large measure due to the parental departure from the 
scriptural pattern. Nowadays the father considers he 
has fulfilled his obligations by providing food and 
raiment for his children, and by acting occasionally 
as a species of moral policeman. Too often the mother 
is content to be a domestic drudge, making herself the 
slave of her children instead of training them to be 
useful, performing many a task which her daughter s* 
"should do, In order to allow them freedom for the frivol- 
ities of a giddy set. The consequence has been that the 
home' which ought to be— for Its oderliness, its sanctity, 
and its reign of love— a minature heaven on earth, has 
degenerated into Ha filling station for the day and a 
parking place for the night 11 as someone has tersely ex- 
pressed it. 

Before outlining the duties of parents toward their 
bairns, let it be pointed out that they cannot properly 
discipline their children ■'unless they have first learned 
to GOVERN THEMSELVES. How can they expect to subdue .... 
self-will in their little ones and check the rise of a,n 


temper, if their own. passions are allowed free reign? 
The; character, of parents is to a very ,Xarg£ degree re- 
produced in their offspring: The parent must himself or 
herself be in subjection to God if they may lawfully 
expect obedience from their little ones. .This principle- 
is enforced -in Scripture again and again: "Thou there- - , 
fore which teachest another , teachest thou not thyself?" - 
(Rom. , 2:20) .. Of the bishop or pastor it is written 
-that he must be, "One that ruleth well his own house,- 
having his children in subjection with all gravity* 
For if a man know not how to rule his own house, how 
shall '-he. take care of the church of God?" (I Tim, 3:^> 
6} r . And if a man or woman know not how to rule their 
own, spirit (Prov. 2^:28), how shall they care for their 

God has entrusted to 'parents a most solemn and yet a 
most, precious privilege, It is not too much to say 
that, in THEIR hands are deposited the hope and blessing, 
or else the curse"' and plague of the next generation. 
Their families are the nurseries of both Church and 
State, and according to the cultivating of them now,- 
such their fruitfulness hereafter. How prayer- 
fully and carefully should they discharge their trust. 
Most assuredly God will require an account of the child- 
ren from the parents hands, for they are His, and only ' 
lent to their care and keeping. The task assigned you 
is no easy one, especially In these superlatively evil 
days,,. Nevertheless, if trustfully and earnestly sought, 
the. grace of God will be found sufficient here as else- 
where. The Scriptures supply us with rules to go by, 
with promises to., lay hold of, and, we may add, with 
fearful warnings lest we treat the matter lightly* 

¥e have space to mention but four of the principal 
duties devolving on parents* First, to INSTRUCT their 
children. "And these words which I command thee this 
day, shall be in thine heart; and thou shalt teach them 
diligently unto thy children, and thou shalt talk of 
them when thou sittest in thine house, and when thou 
walkest by the way, and when thou liest down, and when 
thou risest up" (Deut, 6:6,7). This work is far too 
Important to allocate unto others: PARENTS, and not 


Sabbath-school teachers , are Divenly required to educate 
their little ones. Nor is this to be an occasional or 
sporadic thing but one that is to have constant atten- 
tion. The glorious character of God, the requirements 
of His holy law, the exceeding sinfulness of sin, the 
wondrous gift of His Son, and the fearful doom which is 
the certain portion of all who despise and reject Him, 
are to be brought repeatedly before the minds of the 
little ones, u They are too young to understand such 
things " is the Devil ! s argument to deter you from dis~ 
charging your duty. 

"And ye fathers, provoke not your children to wrath: 
but bring thejn up in the nurture and admonition of the 
Lord" (Eph. 6:U). It is to be noted that the "fathers" 
are here specifically addressed, and this for two rea- 
sons : because they are the HEAD of the family and its 
government is especially committed to them, and because 
they are prone to transfer this duty unto their wives. 
This instruction is to be given by reading to them the 
Holy Scriptures and enlarging upon those things most 
agreeable to their age. This should be followed by cate- 
chising them. A continued discourse to the young is not 
nearly so effective as when it is diversified by quest- 
ions and answers. If they know they will be questioned 
on what you read, they will listen more closelys the 
formulating of answers teaches them to think for them- 
selves e Such a method is also found to make the memory 
more retentive, for answering definite questions fixes 
more specific ideas in the mind* Observe how often 
Christ asked His disciples questions. 

Second, good instruction is to be accompanied BY' GOOD 
EXAMPLE. That teaching which issues only from the lips 
is not at all likely to sink any deeper than the ears. 
Children are particularly quick to detect inconsisten- 
cies, and despise hypocrisy. It is at this point parents 
need to be most on their faces before God, daily seeking 
from. Him that grace which they so sorely need and which 
He alone can supply. What care they need to take lest 
they say or do anything before their children which 
would tend to corrupt their minds or be of evil conse- 
quence for them to follow! How they need to be constant- 

176 ; ; THE .PILGRIM 

ly 'W their' guard against: anything; which might render 
them mjm and contemptible in. the eyes, of those -who, 
should respect and reyere /them! The parent is not .only 
to ^instruct, his 'children in, the ways of holiness , but. 
is himself to walk before . them in. thoqe ways, and show 
by his. practice and demeanor what a pie as ant and profit- 
able, thing it is to be regulated by the Diyine Law*, 

* ju a "Christian home the supreme aim should be HOUSE-* 
HOLIJ-PIETI-. the. honoring of God at all times— everything 
else r being subordinated thereto. In -the matter of family 
life j neither husband nor wife can throw on the other all 
the responsibility for the religious * character of the 
home." The -mother "is most certainly required to supple- 
ment the. ^efforts of : the father/ for the children en joy 
far," more of her : compa.ny than they do c£ -his. * If there 
is a tenciendy in fathers to be too, strict and severe, 
mothers- are; prone to be too lax and lenient, and they . 
heed.; to. be much' on their guard against anything which 
would 'weaken their husband ! s authority: when he has 
forbidden a '.thing , she must not give her consent to it. 
It is striking, to note that the exhortation of Eph. 6:U 
is preceded by "be filled with the Spirit" (5:18), while 
the .parallel exhortation in Col. 3*21 is preceded by "let 
the Word ox Christ dwell in you richly" (v. 16), showing 
that parents cannot possibly discharge 'their duties un- 
less they.. .are filled with the Spirit and the Word. 

Third, instruction and example is to be enforced by 
CORRECTION AND DISCIPLINE. This means, first of all, 
the exercise of authority— the proper rein of law. Of 
the father of the faithful, God said, "For I know him 
that he will COi#i/iND his children and his household after 
him, and they shall keep the way of the Lord, 'to .do just- 
ice and judgment; that the Lord may bring upon Abraham • 
that #iicH He hath spoken of him" (Geh. 18:19). ( Ponder 
this carefully, Christian fathers, Abraham did more than 
proffer good advice: he enforced Ian and order in his 
household. The rule he administered had. for their de- 
Sl'gn the keeping of the "way of the Lord" ~ that which 
was right in' His sight ♦ And, this 'duty was performed by 
the patriarch, in order that the blessing of God might 
rest oh his 'family. No family properly" brought ,, 


up without household laws, which include reward and pun- 
ishment, and these are especially important in EARLY 
childhood, whe*i as yet moral character is unformed and 
moral motives are 'not understood or appreciated. 

Rules should* be simple, clear, reasonable, and flex—: 
ible like the Ten Commandments— a few great moral rules, 
instead of a multitude of petty restrictions. One way 
of needlessly provoking children to wrath is to hamper 
them with a thousand trifling restrictions and minute 
regulations that are capricious and are due to a fasti- 
dious temper in the' parent. It is of vital importance 
for the child's future good that he or she should be 
brought into subjection at an early age: an untrained 
child means a lawless adult— our prisons are crowded 
with those who were allowed to have their own way during 
their minority. The least offense of a child against 
the rulers of the home ought not to pass without due 
correction, for if it find leniency in one direction or 
toward one offence, It will expect the same toward otters, 
and then disobedience will become more frequent till the 
parent has no control save that of brute force. 

The teaching of Scripture Is crystal clear on this 
point, "Foolishness is bound in the heart of a child] 
but the rod of correction shall drive it far from him 11 
(Prov. 22:15; and cf. 23:13,12+). Therefore God has said, 
"He that spareth the rod hateth his sons but he that 
loveth him chasteneth him betimes 11 (Prov. 13:21;). And 
again, "fasten thy son while there is yet hope, and "let 
not thy soul spare for his crying" (Prov. 19:18) * Let 
not a foolish fondness stay thee: certainly God loves - 
His children with a much deeper parental affection than 
you can love yours, yet He tells us "As many as I love, 
I rebuke and chasten" (Rev. 3:19 and cf. Heb, 12:6). 
"The rod and reproof give wisdom: but a child left to 
himself bringeth his mother to shame" (Prov. 29:lf>). 
Such severity must be used in their early years, before 
age and obstinacy have hardened the child against the 
fear and smart of correction. Spare the rod, and you' 
spoil the child: use it not on him, and you lay up' one 
for your own back* 

It should hardly need pointing out that the above 

178 • . 1 ; . •• " ■ THE PILGRIM 

Scriptures are far. from inculcating that a reign' of 
terror is to mark the home life. Children can be gov- 
erned and punished in such a way they lose not their 
respect and affection to their parents* Beware of sour- 
ing their temper by unreasonable demands , or provoking - 
their wrath by smiting them to vent your own rage. The 
parent is -to punish a, disobedient child not because he 
Is angry, but because he is RIGHT— because God requires 
it j and the welfare of the child demands it. Never make 
a threat which you have no intention of executing, nor 
a promise you do not mean to perform. Remember that 
for your children to be well informed is good, but for 
them to be well controlled is better* 

Pay close attention to the unconscious influences of 
a child ! s surroundings. Study to make home attractive? 
not by producing carnal and worldly things, but by noble 
ideals., by inculcating a spirit of unselfishness, by 
genial and happy fellowship. Separate the little ones 
"from evil 'associates. Watch carefully the periodicals 
and books which come into the home, the occasional 
guests which sit at the table, and the companionships 
your children form. 

The same clouds that darken the sky also bring their 
refreshing rain. Parents carelessly let people have 
free access to their children who undermine their author- 
ity, overturn their ideals, and sow seeds of frivolity 
and iniquity before they are aware. Never let your 
child spend a night among strangers. So train your 
girls tn at they will be useful and helpful members of 
their generation, and your boys that they will be in- 
dustrious and self-supporting, 

Fourth,' the last and most* important duty, respecting 
both the temporal and spiritual good of your children 
is FERVENT SUPPLICATION to God for them, for without 
this all the. rest will be ineffectual. Means are un- 
availing : unless the Lord blesses them, The throne of 
Grace is to be earnestly implored that your efforts to 
bring up your children for God may be crowned with suc- 
cess. True, there must .be a humble submission to His 
sovreign will, a bowing before the truth of Election, 
On the other hand, it is the privilege of faith to lay 


hold of the 01 vine promises and to remember that the 
effectual fervent prayer of a righteous man availeth 
much., Of holy Job it is recorded concerning his sons 
and daughters that he "rose up early in the morning and 
offered burnt offerings according to the number of them 
all"(l:50* A prayerful atmostphere should prevade the 
home and be breathed by all who share it. 

— Arthur W. Pink 
Selected from Bible Monitor, 195U* 


Voltaire thought of history as r! a record of crimes 
and misfortunes. u Hartley Coleridge referred to history 
as "the tale of bloodshed. " Schiller said that "the, 
history of the world is the judgment of the world." Un~ 
less one has a Christian view of history, he Is limited 
/to these and similar views.. 

The prophets of Israel had a sense of God's action in 
both universal, history and in a history of their own 
people. They saw God at work in the world and especi- 
ally in the history of their own people. They witnessed 
many significant acts helped them recognize that they, 
were the instruments through which God was working to 
bring the Messiah into the world. 

One of the clues to understanding history is that it 
is temporary. It has in the element of time compared to 
eternity which has no beginning or end* However, it is 
significant in that It is the drama in which God works 
in behalf of man* It is within the framework of history 
that. God prepared the world for the coming of the Redeem- 
er. It is also into history that God actually came in 
the person of Christ. "To wit that God was in Christ, 
reconciling the world unto himself, not Imputing their 
trespasses unto themj. « C !! (II Cor. 5*19) • 

Even though to the Christian, history is the drama 
in which God has been acting over an unknown period of" 
time, It does not stop here. He considers the ultimate 
objective of God to be the eternal state which will 

180 " "■ ' . ".THE 'PILGRIM' 

replace time and history. As the eternal state is ush- 
ered, ; both the nations of the world and individuals 
will come under the judgment of God. There will defin- 
itely, be , a final day of reckoning. "The .wicked shall 
he; turned -into hell, and all .nations that forget. God 

(Psalm 9:17). , 

In view of the foregoing observations, it seems that 
there are no less than four implications in the Christ- 
ian view, of history.- (,l v Mhe 'history is to 
provide an opportunity for God to continue His acts 
among men. Kis primary act, of course, is that of re- 
demption. It is in history that He will continue to con- 
front men personally: with His claim on their lives. (2) 
History Is both a time of probation and opportunity for 
man. It provides him with the opportunity to accept 
personal responsibility in relationship to God and man 
within the context of accountability. This is why man 
is on probation and why he will -ultimately be held res- 
ponsible for the utilization of his opportunities. (3) 
The activity of God in behalf of man and His body, the 
Church, will continue to function to the end of the age. 
No earthly ruler regardless of his strength and opposi- 
tion to righteousness, can bring God l s work to a close 
prematurely. Men like Napoleon Hitler, and Stalin will 
come to a tragic end but the Church will continue. 

where are kings and empires now * 
Of old that went and came? 
But, -Lord, Thy Church is praying yet, 
A thousand years the same. 

(U) The highest objective of both God and the Christian 
will be realized at the end of time. The end time and 
the /ushering in of the eternal state will be a major 
victory for God and those whom He has redeemed. It will 
end the conflict between evil and righteousness. The 
temporary In the Christian's life will be replaced by 
the eternal. "For here we have no continuing city, but 
we seek one to come" (fieb. 13:lii)» 

— by Gideon loder 

Hesston College Monthly. 

THE PILGRIM ... 181 


One of the fascinating books of the Bible is. Revela- 
tion. There have been multiplied, attempts to unravel 
j its seeming mysteries; and these have resulted 
'and varied interpretations and applications. However y 
I it is always worth remembering that to read, and hear,, 
and keep "the words of the prophecy," is accompanied -,. 
with a promised blessing* 

A recent article by tir. Wilbur M, Smith, entitled, : 
"The Five Geographical Centers in Revelation in Their 
Relation to the rest of Scripture," ia intensely in- 
teresting reading. It is at once obvious that in one 
discourse it is impossible to exhaust a subject of these 
dimensions. Nevertheless, a few hints as to the . suggest* 
ed geographical loci could well prove of interest to 
anyone reading this wonderful book. 

The first location is that of the "Seven Churches of 
Asia," This is easily associated with the geography of 
the New Testament epistles and Acts, The second area 
is described in Rev, 11*8, ". • , where also our Lord 
was crucified," namely, Jerusalem, This very realisti- 
cally takes one back to the Gospels* accounts of the • 
life* and death of Jesus, In Rev, 1? and 18 events cen- 
ter around the Euphrates River and Babylon, This is ■ 
the area where many of the experiences of Israel took 
place, as recorded in Jermiah, Isaiah, Chronicles, and 
Kings, In Rev, 19 there is a brief description of the 
Battle of ; Armageddon, Megiddo, or Armageddon, was ". , * 
the starting point for the history of military science" 
(The Battle of Megiddo," by Nelson). Armageddon Will 
also be the site x-ohere the last battle of history will 
be fought, Megiddo was among the centers where Israel 
( failed to achieve a complete victory over the inhabi- 
f tants. In this area Israel won some notable battles, 

\ but met also with smashing defeat at the hands of the 

Philistines, Here some of her great leaders diedj and 
In this area finally "Israel was defeated and the people 
of God were put to shame." In the last battle the arm- 
ies of the nations of the world will be utterly routed 


and destroyed, and God's chosen people fully and com- 
pletely vindicated. , . .. 

In Rev. 21 and 22 is the description of ". . .that 
..great city, the, holy Jerusalem,, descending out of. 
heaven- from God. " Dr. Smith .refers briefly to- the i: .• ■ - 
prominence; the name "Jerusalem" holds in the Bible, - 
and -also in present-day events*,.;-. 'He. points -out the siitd- 
larities of the given details of .. this .Holy City— the - ' 
river, tjae vater of life, the tree of life,- no curse— 
with the environments of our first parents 'in the garden 
of Eden. In other woroLs-, Revelation ends with a compa- 
rable replica in the future of the paradise ; in Genesis 
at the beginning. •/.,< -•-,/.;-... '.-.. ■•■■ • ., ■ ,-, 

The foregoing is in no sense to be taken -as a synop- 
sis of the article by Smith; it is merely an attempt to 
call attention in a very general way to the line of 
thought presented. It is not difficult to follow Br 
Smith— at least afar .off — in. his. presentation. .In. any 
■event, .if. the las-t book of -the Bible, The Revelation of 
Jesus Christ, almost- systematically covers the same 
geographical area wherein the remainder of the events 
of : the^ Bible, transpired, including the decisive defeat 
^of .the armies of the nations, culminating in the glori- 
ous victory in the appearing of ". . .the holy city, 
new Jerusalem, coming down from God out of heaven. . ♦ "— 
Whatever interpretation is cherished, all add greatly 
to, the significance of the declaration in Genesis: 
"Behold, it was ver t y good"j even good enough to be res- 
tored.. It helps to explain why God thought it worth 
while to give His only begotten son, not to redeem man 
only, but. also the rest of that "very good 11 creation, 
which ". # .groaneth and travaileth in pain together 
until now." It also adds tremendous weight to the 
"place idea" of heaven. It furnishes the reason why 
there will be universal jubilation in the outburst of 
"Blessing, and honour, and glory, and power. . .unto him 
that sitteth upon the throne, and unto the Lamb for ever 
and ever"; for by completely defeating the adversary, 
the devil, the Creator has won incomprehensible honor 
and glory unto Himself, in the redemption of fallen 


Small wonder that the Psalmist breaks forth: u how 
love I thy law I it is my meditation all the day*" It 
can well be said with the Apostle Paul: n the depth 
of the riches both of the wisdom and knowledge of God J 
how -unsearchable are his judgments , and his ways past 
finding out." It is a good thing to pray often: n Open 
thou mine eyes, that I may behold wondrous things out 
of thy law," Indeed, as the roll became ft . . .in my 
mouth as honey for sweetness " when E&ekiel did eat it,.; 
so the Word will become pleasantly sweet to all who 
study it honestly under the guidance of the Spirit* 

— Selected 


Elder Kline.— Why do not we ordain deacons in the 
same way the seven were ordained at Jerusalem? 

Elder Hoke.— Do you think the seven were deacons? 

Kline.— Xes, I have always thought so. 

Hoke.— I do not think they were. 

Kline.— Well, here is a difference of opinion 
between brethren. 

Hoke.— Let us try to get together on this point. 

Kline. — I desire, above all things to know the 
truth, and to see eye to eye with all the brethren on 
every point of Holy Writ. 

Hoke.— So do I. Now let us see. I do not think" 
the seven. were. deacons, because they are nowhere CALLED 
deacons. Have we a just right to call them deacons 
when the Word does not call them so? Again: I must 
think the church at Jerusalem was fully organised before 
any demand was found for the appointment of the seven. 
Did it not have deacons at the start? Who attended to 
gathering up food and hunting shelter, and making 
general provisions for the comfortable entertainment 
of thousands of brethren and sisters, and their child- 
ren, besides? I rather think that the deacons already 
in office attended to these things. But the number of 

18U •- ;■ ;:JHE^.; PILGRIM 

brethren*- Increased so:, rapidly that the deacons needed 
help in the "way 'of general oversight, and the most 
natural thing in the world would be for them to apply 
to the: apostles for advice in regard to the matter. 
But the apostles replied, "It is not reason that we- 
should leave the: 'Word: of God and serve tables. " This 
proves that they had not. done so before,, and that it 
would not -be right, for them' to do so now. Hence, the 
importance of getting men of real executive- ability 
to serv£ -the -present necessity., Such ability, and fit-,. 
ness they found in : the 'seven whom they set apart to 
that work.- But they -must- not only .possess. business 
tact; they must be "men full of the Holy Ghost and 
wisdom, and men of HONEST report, " whose record in 
life proved, their honesty* This, Brother John, is my 
opinion as to the reason why the apostles were so par- 
ticular, on this point. These seven men would certain- 
ly have ajgrekt deal entrusted to 'their general keep- 
ing;^ and unless they were'HOKEST, they might take 
advantage and make personal ■ gain out of it. They soon 
got things so arranged in the hands of the deacons, 
that Stephen, one of the seven, could leave and give 
all of his time, or most of it, to preaching j for we 
are directly informed that the opposing Jews "were not 
able ' W- withstand *ohe wisdom and the spirit in which 
he spake,"' Right on the strength of this began the 
terrific persecution which soon resulted in the martyr- 
dom .of Stephen, and eventuated in the dispersion from' 
Jerusalem of all the leaders and most of the influent- 
ial and well kipwn members of the body. Philip only,, 
of all the seyen except Stephen, is mentioned in the . 
New ■ Testament after this. It seems that after he had 
preached f or "koine time he married and settled down., at 
Caesarea, wher.fe;'- years after, Paul found him, and spoke 
of him as one of the seven— not deacons— although it 
would have been very easy for Paul to call him such, 
had he been a deacon. Paul here calls him Philip the 
evangelist. Acts. 21s 8. 

Elder Kline.— I must admit, Brother George, that 
your argument is fair and pointed, and I will reconsid- 
er the whole subject. . . —Elder Klines Diary, 1835. 



DANIEL M. MILLER, son ©f Daniel S. and Susanah Miller, -was 
born Sept. 5, 1866, near Wakarusa, ELkhart Co* Indiana, and 
passed from labor to reward at the Home Hospital, Lafayette, Ind* 
at 6 P.M. Sept* 3, 1961; having arrived at the ripe old age of 
94 years, 11 months and 28 days. His passing was just two days 
before his 95 birthday. He was the last of a family of eight 
sons and one daughter. 

Death came five days after he had submitted to a major oper- 
ation for an affliction from which he occasional^ suffered- for 
" a number of years. Before going. to the hospital he. called for 
the anointing, which gave him much comfort, and he. gave such 
Christian advice to those at his bedside, which, will never be 

He was united in marriage to Sister Hannah Wise of Carroll 
County, Ind. Oct. 6, 1889. She passed away Jan. 6, 1937. 
This union was blessed with one daughter, ivlary Yost, who survives. 

Also surviving is. one grandson, Lester Yost and wife, two 
great grand— daughters,' Aureli a IvSarie, and Claric LeAnn, cf .near 
Camden, Ind. 'Besides these named, are many other -relatives and 
friends who became endeared to him .through his many years of ' 
-sojourn here, and will be greatly missed by all, especially by . 
his daughter who. so tenderly and lovelingly cared for him, with 
vmom he had made his home since the death of his wife, except 
for one year that he remained on the farm after his wife's death* 

In June, 1890, he was baptized into the Old German Baptist 
Church at Camden, Ind. In" 1913 he and his wife identified them- 
selves with the Old Brethren Church, and were elected to the 
deacon's office the same year, In 1930 they again identified 
themselves with the Old German Baptist Church, and were elected 
to the deacon's office in 1931, in which faith they remained 
faithful until death. He contended earnestly for the faith and 
order of the Church, was an active' member and good council er in 
church as long as his age permitted. He mil be greatly -missed, 
by his home district, as well as by his many friends he made as 
he traveled over the brotherhood* 

After their marriage, they lived in Klkhart Co # Ind. for one 
year, then moving" to Carroll Co. near Camden where they spent 
the rest of their lives. 

Iv&y our loss be his eternal gain. Funeral conducted hy the 
home brethren on Sept. 6, at the Deer Creek Meeting house to a 
large concourse of v people* Burial in the cemetery west 
ox Camden. — J. A. "Wagoner 


Sunday Oct. 6, was an occasion of great rejoicing for the 
members of the Salida congregation, when our dear young brother 
Glen Shirk was united to the Church by a confession of faith 
and holy baptism.— D.F.W.. 


Selected by LeRoy C. Garber 

Part II 


Pontius Pilate, bearing the imposing title of "Imerial 
Procurator" ,' had jurisdiction over capital cases at Jeru*- 
salem, with the duty of reviewing all such cases from the 
beginning. From his judgment there was no appeal except 
to the emperor. Jesus was taken before Pilate, who was 
a judge sadly lacking in moral courage. Lest they be 
defiled by entering a heathen r s house on a feast day, the 
priests who delivered Him remained outside. Pilate then 
went out to them, saying, "What accusation bring ye 
against this man?" By this inquiry Pilate showed his in- 
tention to take the case up anew as a trial court, rather 
than a court of appeal. The priests were taken aback and 
said, u If He were not a malefactor we would not have de- 
livered Him up unto thee*" 

Noting from the reply an attempt to limit his juris- 
diction by simply making, him an instrument to carry out 
their will, Pilate was angered and said, "Take ye Kim, 
and judge Him according to your law." But under Roman 
occupation regulations the Jews were without authority to 
condemn a person to death or execute him: and the priests 
were forced to admit, t! It is not lawful for us to- put any 
man to death " 

Seeing that Pilate would consider only a violation of 
Roman law, the priests brought forth an entirely new 
charge, that of treason against Caesar. They said, "¥e 
found this fellow perverting the nation and forbidding 
to give tribute to Caesar, saying He Himself is Christ, 
a King." What Jesus had really said was, "Render there- 
fore unto Caesar the things which are Caesar 1 sj and unto 
God the things that are God's." 

"Pilate then entered the judgment hall again, and 
called Jesus, and said unto Him, "Art thou the King of 
the Jews?": This was the preliminary examination conducted 


aside, and the Roman law required to ascertain if there- 
were sufficient basis for holding the prisoner for trial* 
Jesus demanded the origin of this new charge: "Sayest 
thou this thing of thyself, or did others tell it thee 
of Me?" Pilate replied, "Am I a Jew? Thine own nation 
and the .chief priest have delivered thee unto me; what ■ 
hast thou done?" 

Jesus saw clearly the plpt of the priests'; they 'knew 
Pilate dare jiot f ace his government at Rome If he per- 
mitted a usurper to commit treason in his province* In 
defense Jesus said, "My kingdom Is not "of this world; 
if my kingdom were of this world, then would my servants 
fight, that I should not be delivered to the Jews; but 
now is my kingdom not from hence „" 

Pilate persisted, "Art thou a king then?", » .Jesus 
answered, '"Thou sayest that I am .a king. To this 'end was 
I born, and- for this cause came I into the world, that 
I should bear witness unto the truth. Every one that Is 
of the truth heareth My voice." ; Lacking understanding, 
Pilate uttered his famous question, "What, is truth?" 

Without awaiting a reply he left Jesus and went out 
to the Jews, Mounting his judgment seat, he pronounced 
his first emphatic acquittal: "I find in Him no fault. 
.." Thus far Pilate had followed the Roman law, and it 
was not his duty to discharge the prisoner. Instead, he 
made an apparently earnest effort to save the prisoner 
and at the same time safeguard his own position, strugg- 
ling between what he knew to be- right and the necessity, 
of saving himself from ruin. 

It was intolerable to the enemies of Jesus to have 
their plot thwarted hj a heathen, and a roar of indig- 
nation followed the judgment of acquittal. They cried 
out, "He stirreth up the people, teaching throughout all 
Jewry, beginning from Galilee to this. place." This was 
a charge of sedition, less heinous than treason and re- 
quiring proof of a corrupt motive, 

Pilate ignored this latest charge altogether. The 
roar of the angry mob, however , filled his heart with 
fear, and he began to cast about for an aveiaue of escape 
from the performance of his duty. The reference to 

188 THE PILGRIM, connection- with-' the /-6harge- of-- sedition -gave 
Pilate his cue .to: shift the responsibility to the shoul- 
ders ,of Herod, the tetrarch of Galilee, on the assump- 
tion .that .-Herod- aL one had jurisdiction to try the new 
charge; . Obtaining from Jesus, 'the admission that He was 
, a -Qaailean,. Pilate ordgred that,' He be taken before Herod, 
who-. was then in Jerusalem. The- crowd/- believing that 
Herod would do anything to gain popular ; applause , roared 
.Its: approval-* ■■. r.: - ■" 

..- Jesus was dragged to . Herod 1 s palace, *ere the charges 
■;Qf treason- and sedition .were renewed. Herod, however, 
was inot impressed. He had heard of -Jesus 1 * work and 
./questioned -Him, to satisfy his curiosity. Receiving no 
0&3Mer;j Herod became: insolent. He arrayed Jesus * In a 
gorgeous robe, in mockery of His "kingly 11 powers, and 
sent "4Im t h.&ck;- to Pilate without rendering any decision 
-at, ail... -This amounted to another acquittal, if this 

irregular .proceeding had any legal status at all. 
* ; ; disappointed but .not dismayed, the accusers again 
took ■ Jesus, -bef ore. Pilate,, determined to force the issue. 
dilate thereupon; pronounced his second judgment of acqui- 
ttal,, saying, - n Te have- brought this man unto me as one 
:that pervertetli the people; and, behold, I, having exa- 
mined Him before you, have found no fault in this man 
touching those. things whereof ye accuse Him:- no, nor •■ 
.■yet Herod; f*or I sent you to him; and, lo, nothing' : 

worthy of death is done unto him* I will therefore chas- 
.. tlse Him and release Him." To appease the crowd he had 
Jesus : -publicly scourged with rods, in violation of the 
law. The execution of this illegal flogging was in it- 
self a bar to further punishment; Jesus was finally ■ en- 
titled to his freedom. A rehearing of the case at this 
stage would have constituted double jeopardy. 
; , . The record says, "And from thenceforth Pilate sought 
to release Him. . . ,! But Jesus was led to the barrack 
room of the guards, stripped of the white robe with 
which Herod had mocked Him, covered with a c as toff war- 
cloak of purple, crowned with a wreath of thorns, and 
~iven,-a-reed for a scepter « Thus arrayed, He was led 
before the blood-thirsty crowd. 

Pilate, moved by the, sight of the tortured victim, 


exclaimed, "Behold the man I". But the priests, cried out 
"Crucify Him, Crucify Him!" Pilate, in disgust,' said, 
"Take ye Him and crucify Him: for I find no fault in 
Him*" Still upholding Jesus 1 innocence and refusing to 
give the order for His crucifixion, Pilate was yet 'will- 
ing to connive at a violation of the law. But this- did 
not satisfy the mob, which wanted absolute sanction from 
Roman authority and insisted, "We have a law, and by our 
law He ought to die, because He made Himself the Son of 

"When Pilate therefore heard that saying, he was the 
more afraid," says the record. Again he took Jesus in- 
to the quiet of the judgment hall and asked in awestruck 
tones, "Whence art thou?" Jesus made no reply* Angrily 
Pilate exclaimed, "Speakest thou not unto me? Knowest 
thou not that I have power to crucify thee, and have 
power to release thee?" 

Jesus was calm and unafriad, He did not feel that 
error would prevail over truth or matter over spirit. 
He pities Pilate and said, "Thou wouldest have no power 
at all against me except it were given thee from above; 
Therefore He that delivereth Me unto thee hath the 
greater sin." 

.. Pilate feared that a wrong interpretation of his 
judgment might reach Caesar. He might be described as 
protecting one considered by his own countrymen to be 
guilty of treason. He lacked the fortitude required to 
take a bold stand and cringed before the fanatical 
crowd* At this juncture his God-fearing wife sent him 
.a message, "Have thou nothing to do with that just man 
..." Her appeal led- him to make one more effort to 
save Jesus without jeopardizing his position. 

It was the custom during the feast of the passover 
to liberate to the Jews a prisoner designated by the 
people. Pilate hoped that it might be Jesus. 

"Whom will you that I release unto you? Bar abbas, 
or Jesus -*ich is called Christ?" 

But the mob called for the release of the notorious 
robber and murderer. 

"What will ye then that I shall do with Jesus?" 


"Away -with Him*. .crucify ;Bim. R .; 
,,,; "Shall ... I ■ crucify your ;King?<" 

As-muQh as tfte : wily. : priest hated Caesar, they made 
a false Idi.splay of loyalty,; shouting, "We have no king 

but Oaesaa?v 11 . •/:'.. ili'i. ....,.*;.>, "i. ; - : 

i ■ : Ihe.unr electing -, ferocity .'of/ the mob weakened Pilate, 

oand when he "saw that : he could prevail nothing" he re- 
leased Barabbas and turned. Jesus over to be crucified, 

:in : 5pite,; of the fact that this was;in flagrant disregard 
of Roman law, which provided that the idle clamor of 

;. the. populate, should not be regarded if they called for 

-.the : death- 'of an,.;; innocent man, 

,i;. :. -Having - thus ^condemned Jesus, Pilate took a basin of 

i'W^ter a$d„ -washed his hands before the multitude, paying, 
u I-yam innocent of the blood of this just persons sea* ye 
to : it*"„ : , 

Thus closed the darkest chapter in the history of 
judicial administration. Two of the most enlightened 
systems of law that ever existed were prostituted to 

-bring -.about the destruction of the most innocent man 
who ever lived, 

Jesus was judged before He was tried. He was charged 
with and tried for three separate and distinct crimes. 
The Sanhedr in -illegally convicted Him of blasphemy 5 
Pilate refused to recognize this proceeding, Pilate 
twice acquitted Kim of the charge of treason. He was 
charged with sedition before both Pilate and Herod but 
was acquitted by each. Yet Jesus was executed under 
the pretense that. He had been found guilty of treason. 
Threatened with widespread- civil disorder and possible 
danger to the security of his; lofty position, Pilate 
found crucifixion the dheapest way to keep the populace 
quiet. ■ • . 

"When noonday of Friday, the seventh of April, -A=.D 9 33, 
with the feast of the Passover in full swing, had come 
and gone, Jesus had been crucified* 

Of those who brought about His death Jesus said 
these parting words t "Father, forgive them; for they 
know not what they do." 

— The End. 


Jerusalem the golden 1 

With milk and honey blest j 
Beneath thy contemplation 

Sink heart and voice opprest. 
I know not, I know not 5 

What joys await us there i 
What radiancy of glory! 

What bliss beyond compare! 

They stand, those halls of Sion, 

All jubilant with song,. 
And bright with many an angel, 

And all the martyr throng ♦ 
The Prince is ever in them, 

The daylight is serene j 
The pastures of the blessed 

Are decked in glorious sheen* 

There is the throne of David; 

And there, from care released, 
The shout of them that triiimph, 

The song of them that feast. 
And they who with their Leader 

Have conquered in the fight, 
For ever and for ever 

Are clad in robes of white. 

sweet and blessed country, 

The home of God*s elect! 
sweet and blessed country, 

That eager hearts expect! 
Jesus, in mercy bring us 

To that dear land of rest! 
Who art, with God the Father, 

And Spirit, ever blest. 

St. Bernard of Cluny, Hlj$ 


VOL. 8 DECEMBER, 1961 NO, 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


"Peace on earth, good mil to men" 

O'er t,ire world resounding, 
Telling" to us once again 

Of the Saviuur 1 s coming; ....... 

He came from heaven 1 s bright domain 

To these earthly; portals • 
King of kings, why should He reign 

Dwell among us mortals? 
Peace en earth, f midst strife and woe 

Envy- fear d and dying j 
Many yet refuse to know 

Christ, on self relying • 
Only He'-who-came that day, 

•: Lowly among lowly, 
Can "bring peace that comes to stay 

Christ our Lord most holy. 
Peace on' earth in hearts nf .men 

• "Where .-Godjs -Son indwell eth, . 
, For He took' our guilt and then 

Peace within us well eth. 
He came to know our pain and woe 

Came to bear our sorrow, 
Bringing joys that overflow, 

Hope "for coming morrow* 
Peace on earth, good will to men — 

Shaut the blessed tiding, 
Christ our Lord shall come again 
f; No more tears or dying. 
Love and justice be His reign 

Sin- and fear disbanding, 
Peace on earth, good will to men 

Joy and bliss unending. 

— Selected 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Roll back the years of yesterdays; until we come to 
darkest night, see our foreparents x^rend their ways, 
trembling in terror from the light. God called to Adam 
gone to hide, as breezes blow at close of day; God 
found them there at eventide, for who from God can hide 
away? The evening hush the closing day, portends to 
them their darkened state; as moon and stars their 
light display," God tells their sorrow,, and their fate. 
Ahead they see of death and night, hid from the sun of 
righteousness; the serpent 1 s" path away from light, the 
crooked pathway of distress. God told them of the ser- 
pent's doom; seed of the woman bruise his head, in cen- 
turies ages to come, unto the living, and the dead. 

Driven away from paradise, they work and toil to earn 
their bread, while falling teers^and groans arise, 
from bending back and bowing head. .From that dark time 
the light of hope burned dimly through the passing years 
while sinful nations blindly grope in false religion's 
hopes and fears. .God sent his prophets spirit filled; 
they did f ortell the. coming King, and hearts with hope- 
ful longing thrilled; and psalms and holy anthems sing. 
But death stood by .the open tomb, -where all who born 
will have to go; filling the hearts with deepest gloom, 
and cries of mourning, bitter woe. The serpent speaks 
to fallen man, incites to evil, vice, and crime; and 
warring nations clan to clan fulfill the histories of 
time. The prophets tell ,r a child is- born, a son is 
sent, the lost to save; for telling of the glorious morn, 
and giving hope beyond the grave. They too foretold 
the happy day when wise men see the rising star, and 
at the king born baby lay their presents coming from 

And so the ages fill their round, waiting the time 
so long foretold, when welcome deeds and happy sound 
fulfill the prophesies of old. In darkness lay the 
hosts of men, longing for cheer of breaking day; shadow 


of gloom and darkened glen, death reigns in powerful ... 
scope and sway. Many who said n can it* be true, that 
man may die and live again; that countless ■ millions live 
and view a future life all free from pain?" And so they 
turn from faith and -hope, and live in present evil ways, 
in sin and folly blindly grope; fulfill the measure of 
their days. Parents and children go their' ways, and 
hearts grow cold, affection low; and sad and dreary are 
their days; so fraught with misery and woe. 

The angel Gabriel comes to man; tells of the herald 
of the King, who follows after God's own plan, of -which 
the angels sweetly sing, and Mary hears the news of him 
who dwells awhile close to her breast; no fear nor care 
her light can dim, in sweet contentment of that rest. 

And so upon the dark night hour angel to shepherds 
give the light; the coming of that saving power; the 
baby sleeping in the night. The angels sing in starry 
sky of peace and joy upon the earth; the heavenly multi- 
tudes on high, announce our Saviour's wonderous birth. 

The star shines bright in eastern sky,- leading the 
caravan along; the wise men coming look on high; their 
faith and hope is showing strong. They recognise the 
Saviour King; bowing as humbly they adore; their choic-- 
est. presents to him bring, and knew their travel-seeking 

o ! er. 

They take young Jesus to the place— the temple beau- 
tiful and great; and Simeon sees him face to face and 
talks of him within the gate. "Oh Lord now let thy ser- 
vant go in peace to enter into rest: my eyes have seen 
and surely know this Saviour innocent and blest. Be- .. 
ware for in the passing years; a sword shall pierce im* 
to your heart; there by the cross in grief and tears,, 
to see your Son child soon depart. This child is set 
for fall and rise of many in this promised land, that •.. 
many hearts may be revealed, and precious souls shall .-.* 

Then through the terror of the night, when Herod 
seeks the fair young son; mothers and fathers crouch In 
fright; their children taken one by one. A wall goes 
up of stark despair; their children gone them see no 
more, until the morning bright and fair, they view them 

196 ' ' - THE PILGRIM 

on the golden shore, ■ 

. So Jedus goes to. Egypt land, where God shall call his 

blessed Son; that through earth life his feet, shall 
stand on Zion land till day is done. ., ," 

They take him up unto the feast, when twelve years : 
old a .growing lad; where to the scribe and titled priest 
explains the word the prophets had. : I! ky Fathers busi- 
ness I must be about while on this earth I stay;" then 
with his folks he dutifully in Nazareth lives till show- 
ing day. 

' Oh blessed Lord thy life on earth had meant so much 
to all our race; to come in lowly precious worth; where 
man could see thee face to face* To live for hope of 
siris release; to heal the ills we undergo; to bring un- 
to us life and peace; as we are known we hope to knottf. 
To tell the precious word of jfcruthj to live a pattern 
for .us all, that the degrees of age and youth be saved 
and rescued from the fall. To be prepared a sacrifice; 
to" give thyself, us to atone, to show the way from sin 
and. strife; and 'learn to trust in thee alone. 

We see thee lifted on the cross, and. seeing may we 
rioi* Relieve; and, count 'the ways of sin but dross;: thy 
Holy Spirit to receive. May we accept thy saving grace, 
nor from thy promises to turn; this great salvation for 
our. race; may none,, its grace and teachings spurn* 

Thy glorious image to behold, to like thee grow from 
day. to day until we walk the. streets of gold; the ending 
of the narrow way. Thy- powerful rising from the grave, 
quickens our hope to dwell; "with thee; thy stay with 
death our souls to save and to arise and happy be. We. 
praise thee for thy lowly- birth, and dwelling with us 
for a time; and then ascending from this earth to heav- 
ens dwelling-place sublime. There may we see thee face 
to face, and dwell with thee forevermore; to realize 
they saving grace; and ever thy great name adore. . 
•■; — J. I. Cover 

Star Route, Box 1160 
Sonera, California 



When the United States entered World War II in Decem- 
ber 19ijlj the following statement- was made by the arch- 
bishop of San Francisco: ir While war may be a profess- 
ion* it is not an endj it is a means 5 it is a means to 
resolve difficulties, to correct wrongs - the transient 
things - but its essential purpose is ■ to bring about 
lasting peace, peace that comes out of order j order that 
Issues from the rule of law; and law that Is an express- 
Ion of jusid.ce, which" is one of the eternal foundations . " 
And again he says, "We are moving towards the * night when 
Christ was bom 1 - the Prince of Peace. We want peace - 
peace for all nations and for all men. We want freedom 
and liberty on earth for all. Though the means we use 
to pursue these objectives may presently be violent and 
furious and the way be strenuous, with wreckage of human 
life and property, may this Christ, the Savior, hold and 
fix our hearts and minds resolutely in that good will, 
till with his help, that peace - his peace - so long 
absent from the world, shall be with us again. 11 

Thus we are told by the archbishop that peace may be 
established by violence - and he appeals to the Prince 
of Peace for justification of the means and for the 
blessing. There are two kinds of peace - the peace 
which the world giveth - and the peace x^hich Christ the 
Prince of Peace, gives. For he says (Jno. lU - 2 7 ) ; 
"Peace I leave with you, my peace I give unto you; not 
as the world giveth, give I unto you." The peace which 
he "gave" was established without "violence", without 
"furiousity", without "wreckage of human life and prop- 
erty", but by the means of love and sacrifice » ' Note the 
difference: the peace which is obtained by force and 
violence, is that which the world gives, and is tempor- 
ary, and Is as transient as the means. But His peace Is 
eternal and Is based upon an eternal principle - love - 
that emenates from the throne of God;, for "God is love." 
To believe that heavenly and lasting peace can be obtain- 
ed by worldly and transient means, is to disregard a 
fixed law - that nothing can ever rise above its source. 


n A good tree cannot bring forth evil fruit and an evil 
tree cannot bring forth good fruit. 11 

Why should it be thought that the only Son of God, 
who was with God in-' the beginning, should deny himself 
of all the glory of heaven, and accept all the; shame 
and humiliation that he did, and finally give his life 
on the cross to take away the sin of the world, should 
give his peace to any who seek to establish it by means 
different than that by which he made peace » The Apostle 
says (Eph # 2:1U,15): "For he is our oeace, who hath 
made both one, and hath, broken down the middle wall of 
partition between us; having abolished ,in his flesh the 
enmity, even the law of commandments contained in ordin- 
ances; for to ffisk§ in himself of twain new man, so 
making peace . " 

If peace on earth could have been established by 
force, the law from Mt. Sinai would have been sufficient, 
for it was so severe that it is called "the ministration 
of death," arid. under it "every transgression and disobe** 
dience, received- a just, recompense of reward." But the 
Apostle says "(Herb* 9*9} that it could not make him 
that did the service perfect as pertaining to the con- 
science. -So it is plain that the law of .force can 
have no power over the conscience, nor change the heart. 
Force belongs to the. kingdoms of this world, and can 
give only the peace which the world gives, but it can- 
not produce righteousness or heave ly peace. If it could 
have , there had never been the need for Christ the 
Prince of Peac e, to sacrifice his life on the cross. 

The Apostle says. (I Cor. 2:23): !I ¥e preach Christ 
crucified, to the Jews a stumbling block, and to the 
Greeks foolishness." It was a stubling block to the 
Jews to see. their; King without defense, and foolishness 
to the world to see the strong, make the sacrifice. In 
our school books, we had a motto which said, ."That 
Might makes Right,, is False." Force can only dominate 
or restrain so long as It is greater than the object 
over which it rules. And that which Is -ruled over is 
in bondage to the force ■which rules over it. But in 
our hearts is that inherent instinct and demand to be 
•free and have liberty. So the first thought of the one 

THE PILGRM .. 199 

who is in bondage is .to overthrow the power of that :&. 
which rules over -him. He will be restrained only un- 
til he can gain sufficient power to throw off the ./bond- 
age, and so by this means there is an endless retalia- 
tion, because that which is in subjection is so only 
because it lacks the power to resist its ruler j the will 
was never subdued. To this process there is no end, but 
& perpetual striving of powers and forces, each to be- 
come the force. Perhaps some of the weakest national 
powers of today would, with the modern means of force, 
be able to overthrow some of the strongest of ancient 
times; #iich shows the relative -progress which forces 
make, one against the other. And we have not yet learn- 
ed the limit, to which this progress of force can go ■ . 
without destroying -civilisation. The iiibaern world becom- 
ing conscious and alarmed at such a condition, made, . 
great effort to disarm or call a halt to this progress 
of force, but were not able to cto so because of fear and 
mistrust. None dared to lead the way because they were 
aware of the unrighteousness of the opposing forces. _ 

All of this was f orseen by our Savior more than : ; . 
nineteen hundred years ago - yes, known eternally in 
the mind of dod - and 'He who had the power to smite His 
enemies; and consume them with the word of His mouth 
denied Himself -of all that power, and went meekly and 
defenselessly to His death on the cross - as a lamb to 
the slaughter - and ■ more ■ than that, He prayed that His 
enemies might be forgiven, "for they know not what they 
do-."' Thus He proved that part of His teaching wherein 
He said, "But I say unto you that ye resist not evil," 
could be practiced. He showed the way to disarmament by 
disarming Himself of the" means of force. He gave the 
perfect pattern of peace and led the way by offering 
himself to be crucified on the cross for the sins of 
the whole world. There the world was offered the oppor- 
tunity to disarm and put an end forever to retaliation. 
But the world rejected Him, and His peace and the means 
which He has offered for peace. There can never be 
lasting peace where there is hatred, and hatred can 
never be conquered by 'force - only love can penetrate 
the strongholds of hatred and subdue it. ', 


So the world rejected the Prince of Peace nearly 
two thousand years ago and by hatred and force and 
violence crucified Him, and chose their own way and 
means for peace, and today they are struggling with the 
-results, groaning and suffering with the results as 
they never have before. But Jesus has never forsaken 
His' plan nor work and "has gone on into heaven, and calls 
men and women everywhere to repent and accept his peace. 
and his kingdom, which are not of this world. He says, 
n My kingdom is not of this world, 'if it were then would 
my servants fight; but now it is not from hence" j and. 
He says also, "For the kingdom of heaven is righteous- 
ness' and peace and joy in the Holy Ghost." The simple 
conclusion is, that the only way to have peace is to 
be peaceable. For the Apostle says (Jas, 3*13): "For 
the fruit 1- of righteousness is sown in peace of them 
which make peace," 

— D. F, V. 

by Edward Royer 

Dear and much beloved readers of : - the' Pilgrim: —*I 
feel indebted in thinking it over how good the Lord has 
dealt with me, sparing me all these years and not to 
such a degree that I am helpless but able to be on the 
go, - When I or any of us visit our public institutions 
and the the Inmates and all kinds of ailments and ages 
from infants to old age, then we can feel well blessed 
and that we are. subjects to death as soon as we are 
born, Thus what a variation of conditions we are liv- 
ing under, and all under the notice of Him, whom we have 
to do with,. Do we ever think of how much grievience we 
may be to the Lord? This may be fitting to mention 
the fear of the Lord, Is the beginning of wisdom, When 
we are thus minded it tells us or adds wiadom to be 
more careful, so we can be what -we are created for. 

In thinking of all this— 4 v iatt, 2Usii2— "watch there- 
fore for ye know not what hour your Lord doth come," 
The Lord well knew to insert the word WATCH to us is 



Yes, a few years ago I used this means thru The 
Pilgrim to write to you readers. It saves me to write 
to each of you. I know a good many of you readers and 
you know me. I know we all wonder and wish -*we could 
see each other mora frequently, and we know this too, 
as we grow older we find ourselves less capable to get 
our wants and wishes accomplished. 

It is said the mill never grinds again with, water 
that has passed. Ofcourse the present generation hardly 
realises this saying since all the water power mills 
in almost all of our country have been replaced in dif- 
ferent ways. Turbines now bring electricity to our 
homes and factories 20 that we all share in the resour- 
ces of water power after all. The Lord foresaw all of 
this in the very beginning, and we are just beginning 
to find this out and if the Lord sees fit to continue 
time, what more will be seen in. the near future, the 
Lord only knows. 

Well yes some of the readers from near home will 
look on these lines, and I understand The Pilgrim even 
goes out to the Dunkard Brethren. I j iay they be. blessed 
and we may all da are in the Eternal Happiness. 

mm Goshen, Indiana. 

u . . IMMIMS. 

We hear so much talk these days about the mark of 
the beast, and how we are to escape it, and even what 
it is. Some talk like it is a tatoo", visible and con- 
spicuous. We don't know how that will be during the. 
reign of antichrist so we will not do any guessing. 
What Jesus wants to talk to us about it what is going 
on now. The Word *says there are many antichrists oper- 
ating here and now, many spirits of antichrist, and 
their purpose is to find lodgment in hearts. Satan 
does not care whether we hate the reds or the blacks, 
the white, or the browns, the rich, or the poor, the 
old, or the young, relation, or neighbor, so long as 


we hate some body* Are we immune to that spirit? It 
has been in the world ever since- satan came down from 
heaven hating God for casting him out of heaven. It has 
been his business ever since to keep people hating each 
other. That's why we have wars. That's why Cain slew 
Abel'. Ihat ! s why men crucified Jesus. That's' why 
there has been persecution of the saints ever since. 
It is the spirit of hate at work. It is a deadly con- 
tagious disease in this world, and no one is entirely 
immune who has not the love of God in- the- heart. During 
our day people take 'Shots, are vaccinated or innoculated 
for "prevention or cure of diseases, and in most cases 
people thus become immune to the dread disease. Let . 
me give you the scripture for what '.God says will make 
you immune to this mark of the beast, this spirit of 
hate. j, l saw an angel ascending from the, east, HAVING ■ 
THE SEAL OF THE LIVING GOD: and he 'cried with a loud 
voice to : the four angels, to whom It was given to hurt. 
the earth and the sea, saying, Hurt not the earth, 
neither the. sea, nor the trees, till we have sealed the 
servants of 'our God In their foreheads * " ' Have you that" 
seal? Never mind about the mark of the beast. Are yen 
sealed with the love of God? How can we tell? We 
better get scripture for that' too. First let us explain 
this. All adversity "Is personified by a spirit placed 
within the circumstance or the person for the express 
purpose of separating our hearts from Jesus. That Is 
why God says "WHO" in this scripture. "Who shall sepa- 
rate, us' from THE LOVE OF CHRIST? shall TRIBULATION, or 
PERIL, or SWORD?" JGan you be sure of that? I trust 
you are . even going farther- and are saying: "I am per- 
suaded that neither DEATH, nor LIFE, nor ANGELS, nor 
PRINCIPALITIES, nor POWERS, nor things present, nor th 
things to come, nor HEIGHT, nor DEPTH, nor any other 
creature shall* be able to separate us from THE LOVE OF 
true In your heart, then you are immune to the mark of 
the- beast.- . 

Why; did sat$n- take- a third of the angels out of hea- 
ven? To separate them from God. Why did satan enter 


the garden of Eden? To separate Adam and Eve from God* 
Why does satan induce souls to disobey God today? To 
separate them from God.. Why does he cause friction in 
the home? To cause separation from God and if possible 
from each other. Why does he cause friction in churches? 
To separate souls from God. Why does he cause hatred 
between or among nations? To separate their souls from 
God. In almost all of these cases those involved are 
almost sure before hand that such a thing would be im- 
possible. The fact is in many cases they do not know 
how it came about. It is like a disease. One day you 
are well and strong. The next day you l ve got it, and 
you don't know how nor where you got it, but the dis- 
ease has you in its grip. The dread disease of hatred 
is enveloping the earth. It seems to be in the air. 
You would not breathe it in for anything, but you've got 
to breathe. If you are innoculated with the love of 
God you are immune, but without It you are already or 
will be a victim. Remember before Jesus was crucified 
He said: "The prince of this world cometh, and hath 
nothing in me." There's the secret. Did you know it 
that a disease germ cannot multiply and produce disease 
In a body unless there is something in the body to fasted 
upon that is impure? The Innoculation, the vaccination, 
the shots are for the rerj purpose of fortifying the 
body against the attack of the disease germs. Is your 
life innoculated with the love of God? 

In human life we first make sure that the body is 
clean, thoroughly cleansed of all impurities . Just so 
we must be cleansed by the precious Blood of Jesus, and 
not only cleansed but kept clean. A perverted gospel 
may tell us that once we have been cleansed by the Blood 
of Jesus that settles It for time and eternity. Let's 
be sensible, lou took a bath just this morning. Does 
that mean that you can go out and get dirty and come in 
perfectly satisfied that you are clean because you took 
a bath this morning? We have to keep clean spiritually 
as well as physically. Not only that but we have to 
keep our spiritual life well nourished by the Word of 
God, and prayer. How many times We hear that some one 
is ill, and the remark is made: "He was all run down, 


and he -just had no resistance. " beloved, this is also 
true -spiritually. The soul gets all run down,- "and 
undernourished and is an easy victim of satan 1 s poison- 
ous germs. 

lou remember Paul prayed and prayed and prayed to be 
delivered from the messenger of satan who Has commission- 
ed of the devil to cause Pali trouble wher'ever he went. 
As usual that messenger of .satan entered into people, 
whoever had the door open. After Jesus spoke to Paul, 
told him why, Paul sided with Jesus, and gave the adver- 
sary a bad time, for the more., this messenger of satan 
nagged Paul the more Paul rejoiced in the Lord, and 
glorlefied. Jesus. After Paul. Had gone through about 
everything, possible for a man to take he said: "I* will 
glory of the things which concern mine infirmities. 11 
Paul f inally became immure to the fiery darts of the 
adversary, even literally as when he shook the viper 
off his hand into the f ire^ and felt no harm. He used 
it as a glorious opportunity to preach Christ -to the 
heathen. To Paul and to any one who comes forth into 
that place of glorifying God in .anything and everything 
Jesus says: "Behold I give unto you power to tread on 
serpfents and scorpions, and over all the pdwer of the 
enemy, and nothing shall by any means hurt you." It was 
so with Joseph when he was sold into Egypt* It' was so 
with Daniel,-- and the three Hebrews, In every case it 
went into reverse, and so will it for us if we live in 
the perfect will of God. (Now let 'me say this. A 
heart that : is right with God, filled with the love of 
God does not take revenge by trying to pray trouble upon 
those ' who are causing trouble.) The saint of God belie- 
ves that "all things work together for good to those who 
love God," therefore those who are causing trouble are 
really promoting the spiritual growth of the one who is 
supposed to be a victim." Now beloved if the love of 
God is perfect in our hearts we know that God will not 
permit anything to come to us but what God will turn it 
to perfecting our lives spiritually, and making us shine 
the brighter for Jesus. When we become perfectly will- 
ing for such a process we are immune to anything satan 
does. When satan finally finds out he is just promoting 


our spiritual life he is thrown into confusion • 

Now I don* t know much about prophecy, and especially 
th^ book of Revelation, but I'm Tendering if this -scrip*: 
ture might apply to the bride elect of Christ, --- "To the: 
woman were given two wings of a great eagle,-- that she 
might fly into the wilderiiess, into the place where she 
is nourished for a time, and times, * and half a time, 
from the. face of the serpent. The serpent -cast out of 
his mouth water as a flood after the 'woman, that he:. 
might cause her to be carried away of the flood*- . The 
earth helped the woman j and the earth opened her mouth,';. 
and swallowed up the flood which the dragon cast out. 
of his mouth*" I would to God that were the end of it, 
but it isn't. The Word says: '"The dragon was wroth with 
the woman, and went to make war with the remnant of her 
seed, which keep the commandments of God, and have the 
testimony of Jesus Christ." This is the tragic part of 
Satan's tactics.' TShen-he finds out any soul is living 
*so close to God that that soul is immune to his attacks 
he turns to those wio are Christians, but are not imnw " : 
une. Just like "disease. There are those immune to con- 
tagious diseases,- but the one who. is not immune gets it. 
let there : 'ij3 something to rejoice over. Those who are 
immune can nurse and give comfort and spiritual help 
to the victim. 

What satan intends to do in every heart is to take 
God's place in the heart "so that he as God ^sitteth 
in the temple of God showing himself that hi is God." 
You are looking for the antichrist as a ruler over this 
earth, but here and now that spirit of antichrist ; is 
talcing captive hearts. His trick.. right new, Is to get 
into our hearts, and make us believe that it is God 7" 
dwelling there and leading us. He knows if he can put 
that over he's got us for keeps. This is the mystery 
* of iniquity* It is satan, but it seems like God. Those 
who love God with all the heart, mind, soul and spirit 
are immune, for this deceiving spirit can find no en- 
trance into the heart who lovss and obeys God, and walks 
according to the xd.ll and Word of God. If you so live 
you will not fear delusion for perfect love casts out 
fear, and you rest back in God's love and cafe, and know 


that He is' there, and where He is satan dare not come* 
Beloved, open your -Bible and read the first chapter 
of the second epistle of Peter . Peter tells us there 
how we may be immune. After you have read that care- 
fully let us read together the last verse of the first- 
chapter of Proverbs. God says there: "WHOSO HEARKEN-* 
FEAR OF EVIL, 11 "There remaineth rest to the people of 

— Star of Hope 


Jesus of Nazareth— a man of history, a good man, an 
effective teacher and leader of roati-* is more than a man, 
fie is the very God. Jesus is Lora. 

He is Lord of creation, for "by Him were all things 
created^" the physical universe, the human .personality, 
human relationships, and the moral law by which human 
conduct is judged; all created to accomplish His pur- 

He is the Lord of truth, for He is the Creator of 
all things, and therefore, the Author of all truth. 

He is the Lord of life and the light of" men- — "the 
Word, " "the image of the invisible God 5 " "the Christ, 
the Son of the living God"— coining into the world to 
show us God in all His love, and to deliver all men 
"from the dominion of darkness," reconciling the world 
to Himself." 

He is the Lord of the church, that body of men whom 
He has redeemed and who constitute His eternal kingdom, 
representing Him now in the world. 

Man, the creature, is free to submit himself to 
whatever Lord he wishes. Many among us are' choosing 
as lord of conduct — democracy^ business, happiness, 
prestige,, or even faith or the Chruch. But Jesus is 
Lord. And we are, free to submit our conduct to His 

' '• Jesus, the Lord^ is also Savior, breaking the bond*- 
age resulting from our choice of other lords* Jesus 


can be our Savior because He is Lord, and He makes poss- 
ible our reconciliation to Him if we acknowledge Him as 
Lord and make ourselves fully subject to Him* 

As "Christians" we may try -to secure the benefits 
of the Lord's salvation without subjecting ourselves to. 
His lordship. Our "Christianity" we may hold as sort 
of an insurance policy for heaven, considering the lord- 
ship of Jesus over conduct as being optional;' but even 
though saying, "Lord, Lord," we would hear, "I never 
knew you, ; depart from me, you evildoers." For Jesus 
can save only those who subject themselves to Him in 
full obedience, and in complete servitude to darry out 
His work in the vrorld. 

We are His ambassadors to reconcile men to Elm and 
to build His kingdom on the earth. The Lord's work is 
urgent; it -requires all our effort, with the best we 
can give, our talents trained for the most effective 
work; it requires strength of character, and courage to 
face any difficulty; and, in the course of our task, it 
may require suffering, even as the Lord suffered. 

Even though many may choose to remain bound in "the 
dominion of darkness," seme time every knee shall bow 
and every tongue confess: that. Jesus is Lord, 

^Selected * 

About the year 125 A.D. a Greek by the name of 
Aristeides was writing to one of his friends about the 
new religion, Christianity. He was trying to explain 
the reasons, for its extraordinary success. Here is a 
sentence from one of his letters: 

"If any righteous man among the Christians passes 
from this world, they rejoice and offer thanks to God, 
and they escort his body with songs and thanksgiving 
as if he were setting out £ rom one place to another 

What a description of Christian faith in infertility— 
that a' man set out from one place to another nearhyi ■" 
Is it any wonder that a religion like that swept Pagan- 
ism? Those who are gone before are not lost, not sepa- 
rated from us permanently: they . are . only waiting in . 
another place nearby for us to join them again. .« > 

— Selected 



I! The Gospel Is simple but its Implications are 
complex • . . The message Is unchangingly simple, but 
the changes the messages makes are extremely complex* 11 

Thus writes a missionary from South India, and 
comments further: "Those who spread the Gospel stand 
in the vortex' of the simple and the- complex,," 

The simplicity of the Gospel' is one of its great 
advantages* The young can early lay hold of the truth 
that God sent a Saviour for their salvation. The un- 
learned can be taught that repentance and faith will 
bring peace to their hearts and sweetness to their 
lives. Chri stain workers can quickly master the 
essential steps in the way of salvation, so that they 
may guide the seeking « The preacher can go deeper 
and deeper Into the truth of the Gospel, but always 
there stands out brilliant and clear the heart of that 
Gospel, that Jesus Christ died to ^save sinners. The 
dying; Christian, though weak and delirious, may clasp 
to his heart the glorious, knowledge' that beyond death 
is life, with Christ. It Is not hard to understand 
the Gospel. Thank God for a simple message 

But the application of 'the Gospel to the varying 
needs of men in different places, and different times 
is by no means simple. What are the .evidences of true 
faith? ^Taen is a professed believer qualified for 
baptism and fellowship in the Church? How much can 
we expect of a young Christin born into the kingdom 
out of an unfavorable background? VJhat are the means 
to growth in grace? How can the principls of conduct 
implicit in the Gospel become written into the" charac- 
ter of the convert? Just what are those ethical prin- 
ciples which must be Insisted upon as the norm of the 
Christian life? What is the relation of faith to 
literacy and education, to physical health, to the 
standard of living? What are the expressions of con- 
secration in terms of service, of testimony, of giving? 
To what extent is the Christian experience a spontan- 
eous, individual thing? How much stress needs to be 


put on the importance of a corporate Christian life 
in the Church? What are the implications of the Gospel 
for family living, for community relationships, for our 
participation in business, industry, and the profess- 
ions? In estimating the Christian character of others, 
how much allowance should one make for personal pecul- 
iarities, for differences in training, for different 
circumstances of life? How much should we try to 
irfrpose our concepts of Christian living "on others, 
and where does our Lord say to us, ,! What is that to 
thee? Follow thou .rrie n ? 

The Christian leader cannot escape these problems. 
He is responsible to God and to mankind to keep the 
Gospel in simple terms, so that men may understand 
and be saved. But he is also responsible to apply 
the Gospel to the various situations of life* These 
situations may keep 'changing, and so his applications 
must keep changing, or he will find himself preaching 
traditions of men rather than the Gospel of Christ. 
He needs to have in his own heart and mind such a vivid 
apprehension of the Gospel as will keep him sensitive 

to its demands . As he is true to its .unchanging 
'truth, he must also insist that the Truth must change 
the sinful men who accept it. VJhat those changes are 
to be, in his own life and in the life of those he 
leads, the principles of the "Gospel must determine. 
A complex life must yield to the simplicity of the 
unchanging Gospel.— Editorial, Gospel Herald, 19^2 


John tells us in I, John 2: 1,2 why he is /writing, ' 
and he holds .up. the highest of Ideals for his readers. 
We jmist keep reminding ourselves of these ideals. Sin 
is not only doing what is wrong but also leaving un T ., 
done those things we should do.. If we. know we should 
do it, let's do it. Life at its best is always found 
in doing the Lord's will. And doing His will is the 
way to keep from sinning. However, when we do sin, 
there is an Advocate. — Selected. - ■ -...■ 

210 - " -■ • THE' -PILGRIM 


As we : have made frequent mention of the principal 
writers, commonly called Fathers, of the ancient Church, 
we shall subjoin to this chapter a very short account 
of some of the earliest among them* We do not profess 
any blind veneration for their names, or submission to 
their opinions but we are very far removed from the con- 
tempt of either. - For if we are to bend to any human 
authority (as in such matters some of us must always do, 
and all of us sometimes, ) -those are assuredly the safest 
objects of our reverence., who stood nearest to the 
source of revelation, . ana received the cup of knowledge 
from the very hands' of the Apostles. . They were erring 
and feeble mortals, like ourselves.; much inferior in 
intellectual discipline, and vitiated by early prejudi- 
ces necessarily proceeding from the oblique principles 
and perverse -systems of their day. Nevertheless they 
were earnest and araent Christians 5 in: respect at least 
to their religion they had access to infallible instruc- 
ters, ana the lessons which they have transmitted to us, 
howsoever imperfectly transmitted, should be received 
with attention and respect. .-..-'. 

The Apostolical Fathers are. those- s$xo were contempor- 
ary with the. Apostles.; some of whomare known, and all 
of whom may be reasonably believed, to have shared their 
conversation, and profited ay their instruction. These 
are St. Barnabas, Clement of Rome, Hermas, Ignatius and 
pQlycarp, They were all (excepting probably Clement) 
natives of the east, and all originally wrote in the 
Greek, language. The works -which have reached us under 
their names are not numerous; and though the genuine- 
ness of some of them has' been justly suspected, there 
is no reason to doubt the very high antiquity of all. 
They were composed with various objects, according to 
the dispositions or circumstances of their wr iters. 
The design of the epistle attributed to St. Barnabas 
was to abate the respect for the peculiar rites and in- 


stitutions of the Jewish laws, and to show that rthey t 
were not binding upon Christians. The •Shepherd of; : : 
Hermas 1 consists of three books., in the first of which, -: 
are four visions, in the second twelve commands, in the 
third ten similitudes. The first and .third parts are,,-. . 
of course very fanciful, yet were they not perhaps un- 
suited to the genius of the countries and the age to 
which they wer.e addressed;, the second contains some 
excellent moral precepts; and all abound with paraphras- 
tical allusions to the books of the Mew Testament. The 
epistles of Ignatius have suffered, many obvious interpo- 
lations and corruptions; but learned- and candid critics, 
who have distinguished and rejected these, still leave 
us much behind of undisputed origin. The author was 
Bishop of Antioch; he suffered martrydom about the year 
107. A.D., and the opinion that he invited, rather than 
shunned this fate, seems to be consistent with the 
ardor of his character. The genuineness of Polyearp's. .. 
epistle to the Philippians has scarcely been questioned; 
it was written (soon after the death of Ignatius) in 
the spirit of sincere piety; it- abounds with scriptural 
expressions and frequent quotations of the recorded 
words of Christ.. Polycarp was Bishop of Smyrna or the, 
auoointment (as is asserted without any improbability) 
of* the Apostle St.. John: and he suffered martyrdom, 
as we have already described, in .the reign of jtarcus 
Antoninus. But the most important record of the aposto- 
lical age remaining to us Is the « Epistle of the Church 
.of Rome to the Church of Corinth, f .written about, the 
year 96 -A. P. by Clement Bishop of Rome. '. Its object : 
was. to allay some internal dissensions of the Corinth- 
ians, and it contains many useful and noble -truths, 
flowing from a vigorous mind and purely Christian 
spirit, in language never feeble, and occasionally ele- 
quent. m . 

Those- pious persons wrote before any association had 
taken place -between philosophy and religion, and were. , 
better instructed * in the knowledge of Scripture than in 
the lessons of the Schools; and their method of reason- 
ing, no less than their style, attests the want of prq-r 
fane education; still it possesses a persuasive simpli- 


city well suited both to the character of the- "writers, 
and the Integrity of their faith. The fundamental doc- 
trines of Christianity are clearly and scripturally 
inculcated by them; and these are every where so Inter- 
woven with the highest precepts of morality, as to prove 
to us that the belief of those men was Inseparable from 
their practice, and that it had not ever occurred to 
them to draw any verbal distinction between these; they 
delivered the truths which had been entrusted to them 
and associated their moral and doctrinal instructions 
as inseparable parts of the same scheme. This perhaps 
is the most peculiar feature in their compositions, and 
that in which they most resemble the inspired writings* 
Another is the utter neglect of formal arrangement in 
the. display of their arguments, or the delivery of their 
rules of conduct; a neglect which unquestionably exposed 
them to the contempt of the philosopher, who sought in 
vain"- for a system in their lore, but which well accorded 
with the plain and -unpretending character of truth* 
But that merit by which they have conferred the most 
lasting advantage on Christianity (at least the three 
last of them, ) and which will make them very valuable 
monuments, in every age, Is their frequent reference to 
almost all the books of the New Testament, such as we 
now possess them. Thus they furnish us with decisive 
eviaence of the genuineness of those books; ana their 
testimony is liable to no suspicion, because It was not 
given with any such view. 

The principal Greek .-writers, who immediately succeed- 
ed the apostolical Fathers, were Justin Martyr and Iren~ 
aeus. Justin Martyr was a learned Samaritan, who, after 
having successively attached himself to the Stoics, the 
Peripatetics, the Pythagoreans, and the Platonists, 
discovered the Insufficiency and emptiness of philosophy* 
His attention was called to Christianity by the suffer- 
ings inflicted upon its. profession, and the firmness 
with which he had beheld them endured. He inferred that 
men so contemptuous of death were far removed from the 
moral degradation with which they were charged; and 
that the faith for which they died so fearlessly must 
stand on some foundation. He examined that foundation. 


and discovered its stability* The sincerity „of his 
conversion is attested by his martyrdom. He was execu- 
ted by the Emperor, who philosophy he had deserted.; and 
he perhaps was never so strongly sensible of 'the super «- 
iority of that which he had. preferred, as at the moment 
when he died for it* He wrote two apologies for Christ- 
ianity, the first probably addressed to Antoninus Pius, 
the second to Marcus 3 — and a (supposed) dialog with a 
Jew named Irypho. This last contains many weak argumets, 
and trifling and even erroneous interpretations of 
Scripture, mixed up with some useful matter. The two. 
former are more valuable compositions; they were so. in- 
those. days — because they contained the best defence, of 
religion which had been published, maintained by argu- 
ments very well calculated to persuade those to whom 
they were addressed; and they are stillso, because we 
find in them many quotations .from the same four. Gospels 
which 'we now acknowledge; they relate many interesting 
facts, respecting the religious customs and .ceremonies, 
of the Christians of those times; and they prove the 
general acceptance of all the fundamental articles of v 
our- belief. 

Is Justin flourished only one century after the 
preaching of Christ, (his conversion is . usually placed ■• 
at the year 133 from the birth of our Savior, ) we are 
not extending the value of tradition beyond.. .its just 
limits, when we consider his opinions as receiving 
some additional weight from their contiguity to the 
apostolical times; and if it were possible to mark by 
amy decided limit the extent of traditionary authority, 
we should be disposed to trace the line immediately 
after his name; for -admitting that Irenaeus who present- 
ly .succeeded him, by his oriental birth and correspond- 
ence may have received some uncorrupted communications 
transmitted through two- generations from the divine 
origin, we shall still find it very difficult to* dis- 
tinguish these from the mere human matter with which , .. 
they may be associated; and this difficulty will in- ; _ 
crease as we descend lower down the stream; so that we 
may safely detach the notion of peculiar sanctity or 
conclusive authority from the name and writings of the 


succeeding Fathers^ though they contain much that may 
excite our piety, t and animate our morality, and confirm 
our faith, 

- Irenaeus ■ was bishop of Lyons about the , year 178 A.D. 
He is chiefly celebrated for his five books ! Against 
Heresies j J containing confutations of most of the 
errors which had then appeared in the Church. Though 
the language which he employs in this contest is not 
always best adapted either to persuade or to conciliate, 
his sincere aversion from religious dissension is not 
questioned. It is proved indeed by the epistles which 
he addressed to Victor, Bishop of Rome, on his insolent 
demeanor In the controversy respecting Easter, and 
which breathes a generous spirit of Christian moderat- 
ion. And in good truth the individual exertions of 
Churchmen against the progress of unscriptural opinions 
were in those days the more necessary, and their 
warmth the more excusable, as there -were yet no artic- 
les of faith to trace out the limits- of orthodoxy, nor 
any acknowledged head, nor any legally established 
system of ecclesiastical government. The unity and 
purity of the Church were chiefly preserved by the 
independent labors of its most eminent and influential 
ministers, divided as they were both by language, and 
manners, and distance, and entirely unsupported by any 
temporal authority. So that, if we were still dispos- 
ed to feel any surprise at finding such numerous fcrms 
of heresy, so very near both to the time and place 
where the Revelation was delivered, the above consider- 
ations would tend to remove it; while they certainly 
teach us, that such errors cannot permantly or general- 
ly prevail against scriptural truth, as long as they 
are steadily opposed by temperate and reasonable 
argument, and by not other weapon than argument only. 
— Waddington's History Of The Church. 

The church may be seeking to evangelize the heathen, 
and be giving up her own- children to secular and mater- 
ialistic influences . — Selected 



sing a song of Bethlehem, 

Of shepherds etching there, 
And of the news that came to them 

From angels in the air: 
The light that shone on Bethlehem 

Fills all the world today; : 
Of Jesus 1 birth and peace on earth 

The angels sing alway. 

sing .a song of .Nazareth, 

Of sunny days of joy, ... '..' 
sing- -of fragrant flowers 1 breath, 

And of the sinless Boys 
For now the flowers of Nazareth 

In every heart may grow; 
Now spreads the fame of His dear Name 

On all the winds that blow,' 

sing of Galilee, 

Of lake- and woods and hill, 
Of Kim who walked upon the sea 

And bade its waves be still: 
For though, like waves on Galilee, 

Dark seas of trouble roll, 
When faith has heard the Master's word 

Falls peace upon the soul f 

sing a song of Calvary, 

Its glory and dismay; 
Of Him who hung upon. the Tree 

And took our sins away; 
For He who died." on Calvary 
Is risen from the^ grave, 
And Christ our Lord, by heaven adored, 
, Is; mighty now to save. 

— Selected 



"And Enoch walked . with God." This is a wonder fial 
testimony to one who lived in a time of great sin and 
wickedness, -.After Abel, Enoch is the first, of whom 
there is a record,, to seek and walk in the w&y of the 
Lord. ¥e can honestly claim. Enoch to be one of the 

most righteous men ever to live, for IJ Enoch walked 

with God] and he was not 5 for God took him." To be 
translated from earth to the eternal realms of God's 
abode without the taste" of death, Enoch most surely 
must have been unspotted by sin or wickedness. 

Almost kGO years before the birth of Enoch, after 
the birth of Enos, .began men to call on the name of 
the Lord. Thus it seems Enochs parents were God 
fearing and perhaps instructed Enoch in the way of 
the Lord. Enoch also had a firsthand access to the 
complete history of man and his relations with God 
for he was 308 years old when Adam died. No doubt 
Enoch Talked with Adam. There is a legend that Enoch 
invented writing. 

Enoch is the first prophet to prophesy of Christ's 
conquest of sin and of the final judgment of the 
wicked. You can find this prophecy referred to in 
the book of Jude. 

"By faith Enoch was translated that he should not 
see death 1 and was not found, because God had trans- 
lated him: for before his translation he had this 
testimony, that he pleased God. 11 Hebrews 11:5. 

Joseph E. Wagner 
Sonora, California